Michael Wynn's Occult Reference Library
EARTHLY

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on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself

rux, stolistes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten into their proper place on the altar) hierophant "the threefold cord bound about your waist was the image of the threefold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narrow place, the once binding soul. the hoodwink was an image of the darkness and ignorance of mortality that has blinded men into unhappiness and the beauty their eyes once looked upon. the double cubical altar in the center of the temple is an emblem of the visible nature or the material universe, concealing within herself the mysteries of a

nother. to these words the holy one responded:'aleph, aleph! thou shalt be the first of all letters and my unity shall be symbolized only by thee. in all conceptions and ideas human or divine, in every act and deed begun, carried on and completed, in all of them shalt thou be the first, the beginning."therefore did the holy one make the letters of the celestial alphabet capitals, and those of the earthly, small each corresponding to one another. and so was the beginning of the hebrew alphabet. we now move on to the law of manifestation, or rather the process in which manifestation occurred. we understand according to the legend of the birth of the hebrew alphabet that aleph is the beginning of all thought conceived, and all thought beyond conceiving. thought precedes all emotions and actio

0 0 INITIATION CEREMONY

dicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries o

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

abomination (see suppl. and what their words or their wonder-working gifts could not effect, was often to be executed against obdurate pagans by placing fire and sword in the hands of christian proselytes. the triumph of christianity was that of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of irresistible force. although expiring heathenism is studiously thrown into the shade by the narrators, there breaks out at times a touching lament over the loss of the ancient gods, or an excusable protest against innovations imposed from w

z (how utterly god forgot you; iw. 6254. got min vergaz; ecke 209. got heete sin vergezzen; trist. 9243. genaxlelicher trehtin, wie vergaeze d^ ie min so? trist. 12483. for other examples, see gramm. 4, 175. god, by regarding, guards: daz si got iemer sclwnwe! iw. 794. 0. engl. god you see! god keep you in his sight! 22 god. among substantive epitliets are several vvliicli god lias in common with earthly rulers (see suppl: gothic frdiija os. frdho, fro, as. fred; which name i shall treat of more fully by and by. ohg. truhtin, mhg. trehtin, os. drohtin, as. dryhtcn, on. drottinn. ohg. jieriro, mhg. jierrc, which however, when used of god, is never contracted into her, any more than dominus into the romance domnus, don. conspicuous above all is the name father (see suppl. in the edda, alfod'

t, it runs thus: ear bis egle eorla gehwilcum]?onne feestlice flsesc onginnes hrsew colian, hrusan ceosan blac to gebeddan. blseda gedreosas, wynna gewitas, wera geswicas; i.e, ear fit importunus hominum cuicumque, quum caro incipit refrigescere, pallidumque corpus terram eligere conjugem. tunc enim gloriae dilabuntur, gaudia evanescunt, foedera cessant. the description is of death coming on, and earthly joys dropping off; but who can that be, that at such a time is burdensome (egle, ail-some) to men? the ordinary meaning of car, spica, arista, can be of no use here; i suppose that approaching dissolution, a personified death^ in a passage from keisersberg quoted by schm. 1, 97, it is spelt eristag, apparently to favour tlie derivation from* dies aeris' eor, saxnot, cheru. 203 is to be und

ral, pretty much as we found, connected with the proper names zio, zeus, the more general term deus, 6eogods became an abomination to the christians, and a gothic vodans or thunrs would have grated harshly on the ear; this one expression, like the primitive guj? itself, could remain yet a long time without offence, and signify by turns the heavenly lord and an earthly one. it is true, the names do not correspond quite exactly. the on. freyr gen. freys, which saxo gives quite correctly in its danish form as fro gen. fros (whence froso, fro's island, the swed. likewise fro, ought to be in gothic fraus or fravis^ instead of which, every page of ulphilas shows /raiya gen. fniujins, translating kvplo; on the other hand, the on. dialect lacks both the weak fo

ct lacks both the weak form (freyi, freyja, and the meaning of lord. the remaining languages all huld with the gothic. in ohg. the full form frouwo was already lost, the writers preferring truhtin; it is only in the form of address 'fro min (0. i. 5, o5. ii. 14, 27. v. 7, 35. ludw. bed) that the^ frey= fravi, as liey luivi (hay, mey= inavi (maid, ey= avi (isle &c. 14 210 fro. word for a divine or earthly lord was preserved, just as that antique sihora and sire (p. 27) lasted longest in addresses. in the heliand too, when the word is used in addressing, it is always in the shortened form fro min! 123, 13. 140, 23. fr6 min the godo! 131, 6. 134, 15. 138, 1. 7. waldand fro min! 153, 8. drohtin fro min! 15, 3; but in other cases we do find the complete>'d/io gen. frohon 3, 24; frdho 119, 14, g

ich the (dead) folk troop together; this imparts new credibility to the connexion of st. gertrude, whose minne is drunk, with frowa, for the souls of the departed were supposed to lodge with gertrude the first night (p. 61. freyja's hall is sessrymnir, the seat-roomy, capacious of much folk; dying women expect to find themselves in her company after death. thorgersr in the egilss, p. 103, refuses earthly nourishment, she thinks to feast with freyja soon* ok engan (nattvers) mun ek fyrr enn at freyju. yet love-songs please her too, and lovers do well to call upon her' henni likasi vel mansongr, a hana er gott at heita til iista' sn. 29. that the cat was sacred to her, as the wolf to wuotan, will perhaps explain why this creature is given to night-hags and witches, and is called donneraas, w

norse gods is to the beer and ale (olr) of men, what the nectar of the greek gods was to the wine of mortals. other passages are not so particular about their language^ in seem. 59 the gods at oegir's hall hav^e ale set before them, conf. ol giora, 68; heimdall gladly drinks the good mead, 41; versar nema oc sumbl (cibum capere et symposium) 52, leaves the exact nature of the food undefined, but earthly fare is often ascrijjed to the gods in so many words^ but may not the costly o&hroeris drcckr, compounded of the divine qvasir's blood and honey, be likened to amrita and ambrosia^ dwarfs and giants get hold of it first, as amrita fell into the hands of the giants; at last the gods take possession of both. oshroeris dreckr confers the gift of poesy, and by that very fact immortality: osinn

ldlike sense of its dependence on the creator, and prayers and offerings implore his favour, so deity too delights in its creations, and takes in them a fatherly interest. man's longing goes forth towards heaven; the gods fix their gaze on the earth, to watch and direct the doings of mortals. the blessed gods do commune with each other in their heavenly abodes, where feasts and revels go on as in earthly fashion; but they are more drawn to men, whose destinies enlist their liveliest sympathy. it is not true, what mart. cap. says 2, 9: ipsi dicuntur dii, et caelites alias perhibentur. nee admodum eos mortalium curarum vota sollicitant, airaoehciwe perhibentur. not content with making their will known by signs and messengers, they resolve to come down themselves and appear to men. such appea

3 8 INITIATION CEREMONY

nes are its various degrees and divisions. the two children standing respectively on water and earth, represent the generating influence of both brought into action by the rays of the sun. they are the two inferior or passive elements, as the sun and the air above them are the superior and active elements, of fire and air. furthermore, these two children resemble the sign gemini, which unites the earthly sign of taurus with the watery sign of cancer and this sign was by the greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d a platinum credit card to pay the taxi fare home if the handsome prince is short of money and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that has been gathering dust, do whatever it takes to help ourselves to get the results we desire. my late mother would always say if i asked f

es and make wishes as well as on the full moon and on the major festivals. you may arrange a special evening also for healing work, especially if this is an area that you would like to develop collectively. you can hold separate meetings for planning, but if you wish to make practical decisions at a meeting before an esbat, always carry out a ritual to strengthen harmony after such discussions as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense

who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, i

s in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teaching his people about agriculture and the arts. but osiris's brother seth was jealous and vowed to kill him. seth invited osiris to a feast and showed the guests a fine coffer, promising that whoever fitted inside would be the owner. osiris stepped inside the coffer and it fitted perfectly. seth slammed the lid tight and he an

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient ones and where it might be found. his word is baldikhu and his seal is this: the forty-second nam is lugalugga knows the essence of all spirits, of the dead and the unborn, and the starry and the earthly, and the spirits of the air and the spirits of the wind as well. which things he may tell thee, and thou wilt grow in wisdom. his word is zidur and his seal is thus: the forty-third name is irkingu this is the power that laid capture to the commander of the forces of the ancient ones, kingu mighty demon, that marduk might lay hold of him and, with its blood, create the race of men and seal

ALEISTER CROWLEY LIBER 777

pression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cruelty [cruelty$ f material gain [gain] 10! c ruin# f wealth table v 26 cxxxvii. signs of the zodiac. cxxxviii* planets ruling col. cxxxvii. cxxxix. p

b$ d# r= note that s and not k is the 7th of the double letters. the jesuit kircher17 gives= p r t b g d k the order of the planets is that of their apparent rate of motion. by writing them in their order round a heptagon, and tracing the heptagram unicursally, the order of the days of the week is obtained. col. clxxviii. these intelligences are angelic in nature, but possessing material and even earthly dominion. hence they preside over the geomantic figures, whose nature indeed expresses their relation to man. col. clxxxi. line 11. he laughs; bearing a sphere containing illusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attacks or caresses. line 12. his attitude suggests the s

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

shapes which are familiar to us in our bodily vehicles. they exist, but they are appreciated by us, and they affect us, in a different manner. in the astral light we are bound by what is, superficially, an entirely different series of laws. we meet with obstacles of a strange and subtle character; and we overcome them by an energy and cunning of an order entirely alien to that which serves us in earthly life. in that light, symbols are not conventions but realities, yet (on the contrary) the beings whom we encounter are only symbols of the realities of our own nature. our operations in that light are really the adventures of our own personified thoughts. the universe is a projection of ourselves; an image as unreal as that of our faces in a mirror, yet, like that face, the necessary form

t a worthy building. such a building is never finished; every day spent on it adds new ornaments. the qabalah is therefore a living temple of the holy ghost. it is the man himself and his universe expressed in terms of thought whose 159 language is so rich that even the letters of its alphabet have no limit. this system is so sublime that it is unsuited to the solution of the petty puzzles of our earthly existence. in the light of the qabalah, the shadows of transitory things are instantly banished. the yi king is the most satisfactory system for general work. the master therion is engaged in the preparation of a treatise on the subject, but the labour involved is so great that he cannot pledge himself to have it ready at any definite time. the student must therefore make his own investiga

an any other magical ceremony, because it is a complete circle. the whole of the force expended is completely re-absorbed; yet the virtue is that vast gain represented by the abyss between man and god. the magician becomes filled with god, fed upon god, intoxicated with god. little by little his body will become purified by the internal lustration of god; day by day his mortal frame, shedding its earthly elements, will become in very truth the temple of the holy ghost. day by day matter is replaced by spirit, the human by the divine; ultimately the change will be complete; god manifest in flesh will be his name. this is the most important of all magical secrets that ever were or are or can be. to a magician thus renewed the attainment of the knowledge and conversation of the holy guardian

t of the :the root of the :the root of the: powers of water: powers of air: powers of earth: 2 :venus in cancer love :moon in libra :jupiter in capricorn: the lord of: the lord of: peace restored: harmonious change: 3 :mercury in cancer :saturn in libra :mars in capricorn: abundance: sorrow: material works: 4 :moon in cancer :jupiter in libra :sun in capricorn: blended pleasure: rest from strife: earthly power: 5 :mars in scorpio :venus in aquarius :mercury in taurus: loss in pleasure: defeat: material trouble: 6 :sun in scorpio :mercury in aquarius :moon in taurus: pleasure: earned success: material success: 7 :venus in scorpio :moon in aquarius :saturn in taurus: illusionary success: unstable effort: success unfulfilled: 8 :saturn in pisces :jupiter in gemini :sun in virgo: abandoned suc

qually 31 with "la" and "al, but it expresses the secret nature which operates the magick or the transmutations "sht" is the formula of this particular aeon; another aeon might have another way of saying 31 "sh" is fire as t is force; conjoined they express ra-hoor-khuit "the angel" represents the stele 666, showing the gods of the aeon, while "strength" is a picture of babalon and the beast, the earthly emissaries of those gods "sht" is the dynamic equivalent of "la" and "al "sh" shows the word of the law, being triple, as 93 is thrice 31 "t" shows the formula of magick declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in "la" note that saturn or satan is exalted in the house of venus or astarte, and it is an airy sign. thus "l"

e have little to alter or to add. its most important result as regards the oath of the abyss, is the freedom from all desire or clinging to anything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation<magical memory (i.e. of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even submagical attainment prove> 8. the stimulation of memory useful in both practices is also achieved by simple meditation (liber e, in a certain stage of which old memories arise unbidden. the adept may then practise this, stopping at this stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said "explore the river of the soul, whence 416 or in what

ALEISTER CROWLEY MEDITATION

ntific man with this open-mindedness, with this adaptability "tell a lie and stick to it" is "their" golden rule. 97 diagram on this page: the sigillum dei aemeth pantacle, taken from the version in the equinox. this caption below "the sigillum dei aemeth, a pantacle made by dr. john dee. 98 chapter ix the pantacle as the magick cup is the heavenly food of the magus, so is the magick pantacle his earthly food. the wand was his divine force, and the sword his human force. the cup is hollow to receive the influence from above. the pantacle is flat like the fertile plains of earth. the name pantacle implies an image of the all "omne in parvo" but this is by a magical transformation of the pantacle. just as we made the sword symbolical of everything by the force of our magick, so do we work up

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

ALEISTER CROWLEY TAO TEH KING

evil. for how long have men suffered from misunderstanding of this. 3. the wise man is foursquare, and avoideth aggression; his corners do not injure others. he moveth in a straight line((according to his will) and turneth not aside therefrom; he is brilliant((like a star) but doth not blind with his brightness((because he keeps to his own orbit) 64 chapter lix warding the tao. 1. to balance our earthly nature and cultivate our heavenly nature, tread the middle path. 2. this middle path alone leadeth to the timely return to the true nature. this timely return resulteth from the constant gathering of magick powers((teh) with that gathering cometh control. this control we know to be without limit((like the tao) and he who knoweth the limitless may rule the state. 3. he who possesseth the ta

ALEISTER CROWLEY THE LOST CONTINENT

f the profoundest attention. as an instance of these, i may describe particular gardens. one would have a roof of softly-glowing sapphires, foxglove, bluebell or gentian, and between these champak stars of ruby. the walls would be covered with tendrils of vine within whose depths lurked tiny blossoms of amethyst. the floor would be of malachite, but alive, growing as a coral does, softer than any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

made "god" by virtue of a definite rite. al ii,27 "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason" the old comment 27. the importance of failing to interpret these verses. unspirituality leads to the bird-lime of intellect. the hawk must not perch on any earthly bough, but remain poised on the ether. the new comment humanity errs terribly when it gets 'education, in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each one of us possesses millions of years of experience, the very quintessence of it, stored automatically in our subconscious minds. the intellectuals are

ALEISTER CROWLEY THE QABALAH

kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. s

term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the fir

ALEISTER CROWLEY THE SWORD OF SONG

te majority; among buddhists a very large proportion have deliberately gone out from social life of any kind to tread these paths of research. is the way very hard? is the brain tired? the results slow to come? others are working, failing, struggling, crowned here and there with rare garlands of success. success for ourselves, success for others; is it not compassion that binds us closer than all earthly ties? ay, in joy and in sorrow, in weakness and in strength, do i take my refuge in the sangha. xiii conclusion let me give a rapid resum of what we have gone through (a) we have stripped science and buddhism of their accidental garments, and administered a rebuke to those who so swathe them (b) we have shown the identity of science and buddhism in respect of (1) their fact (2) their theor

ALEISTER CROWLEY EQ I 1

wo-and twenty. so when he had broken the cucurbite, he found therein no trace of the seven, but a button of fused gold- as we say, for it is not gold. now this button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian brethren have called it the pavement of the firmament of nu. 91 "he slayeth king astur of the arms argent" now this metal is not in any wise like unto earthly metals; let the brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold of the merchant, that is dross; the vegetable gold that groweth from the seed of the scroll by virtue of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge

ALEISTER CROWLEY EQ I 5

ally of those in whom at this moment sorrow is especially manifested, thinking of the weak, the unhappy, the sick, and those who are fallen; you send out a ray of pity and compassion towards them in all six directions of space. and so suffusing all beings with thoughts of compassion, you pass on to the meditation on happiness. you meditate on all beings who are happy, from the lowest happiness of earthly love to the highest, the happiness of those who are freed from all sin, the unutterable happiness of those who have attained the nirv na dhamma. you seek to feel with all those happy ones in their happiness, to enter into the bliss of their hearts and lives, and to augment it; and so you pervade all six directions with thoughts of 47 happiness, with this feeling of sympathy with all that i

lessness: how there is nought that is free from these three characteristics; and how only right reflection and right meditation can free you from them, and can open for you the way to peace. and because men are very much involved in the affairs of the world, because so much of our lives is made of our little hates and loves and fears; because we think so much of our wealth, and those we love with earthly love, and of our enemies, and of all the little concerns of our daily life, therefore is this right perception very difficult to come by, very difficult to realise as absolute truth in the depth of our hearts. we think we have but one life and one body; so these we guard with very great attention and care, wasting useful mental energy upon these ephemeral things. we think we have but one s

ous positions, had had countless fortunes, countless children, innumerable loves and wives; if we could so look back, and see the constant and inevitable misery of all those lives, could understand our every-changing minds and wills, and the whole mighty phantasmagoria of the illusion that we deem so real; if we could do this, then indeed we might realise the utter misery and futility of all this earthly life, might understand and grasp those three characteristics of all existent things; then indeed would our desire to escape from this perpetual round of sorrow be augmented, augmented so that we would work with all our power unto liberation. 49 to the gaining of this knowledge of past births there is a way, a practice of meditation by which that knowledge may be obtained. this at first may

the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" but inasmuch as negative existence is the subject incapable of definition, as i have before shown, it is rather considered by the qabalists as depending back from the number of unity than as a separate consideration therefrom; therefore they frequently apply the same terms and epithets indiscriminately to either. suc

ALEISTER CROWLEY EQ I 5

e manufacturer: a. colin lunn, cambridge. messrs. lowe and co, beg to announce that they have been entrusted for thirteen years past with the preparation of the oils, perfumes, unguents, essences, incenses, and other chemical products useful to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition. price "1"s. net "crown "8"vo. pp "164. may be obtained through the equinusi. the pharmacy of hashish. by e. whineray, m. p. s. ii. the psychology of hashish. with an attempt at a new classification of the mystic states of mind known to me, with a plea for scientific illuminism. by oliver haddo. iii. the poem of hashish. by charles baudelaire (translated) iv

ALEISTER CROWLEY EQUINOX EQ I 1 2

in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual o

and initiate all his principles and train them to their new and superior tasks. this surely explains better the terrible dangers of the path. some years back, on the red river in china, john st. john saw at every corner of that swift and dangerous stream a heap of wreckage. he, himself in danger, thought of his magical career. alcoholism, insanity, disease, faddism, death, knavery, prison every earthly hell, reflection of some spiritual blunder, had seized his companions. by dozens had that band been swept away, dashed to pieces on one rock or another. he, alone almost upon that angry stream, still held on, his life each moment the plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address and he held on his cour

ALEISTER CROWLEY EQUINOX EQ I 2 2

ificial ponds and ornamental serpentines; yet upon other times it hastens our course and gives us good doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or dead sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the sun, that relentless god who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which

7 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is called the path of darkness; for it is but darkness and foolishness to the natural man. the "hierophant" giving his permission to the kerux to admit the candidate, seals the candidate with a motto as a new na

tanding respectively on water and earth, represent the generating influences of both, brought into action by the rays of the sun. they are the two inferior and passive elements, as the sun and the air above them are the superior and active elements of fire and air" furthermore, these two children resemble the sign gemini (which the greeks and romans referred to castor and pollux, which unites the earthly sign of taurus and the watery sign of cancer. the "hiereus" then shows the theoricus the tablet of "the astrological symbols of the planets,"15 and explains to him the tablet of "the true and genuine attribution of the tarot trumps to the hebrew alphabet."16 after which the "hegemon" leads him to "the tablet of the olympic, or aerial planetary spirits,"17 and shows him "the geomantic figur

ALEISTER CROWLEY EQUINOX EQ I 3 2

d; the middle pillar only is free; yet is there also a chain about his neck, the binding of da th,20 so that the higher and lower wills may connect. but his 18 weh note: yet the great pyramid is not a tetrahedron, having as it does five faces, four being triangles and the fifth a square base_ thus being a half-octahedron. 19 these three are united in the fourth_ earth, because the second h is the earthly sign of virgo. 20 da th prevents his lower will connecting with his higher will. tiphereth is not bound: his lower will must of itself aspire. this time is "one" knock given as it were for very feebleness of nature, yet formulating kether. the higher self now speaks for postulant, and they are admitted by the aspiration of postulant (serpent) and the divine light descending in answer (flam

ALEISTER CROWLEY EQUINOX EQ I 3 3

r. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wine of his music. and if in earthly things the instructions of his master seem contrary to those of mine, at the end it is all one. shall we cry out if caesar for his pleasure commandeth his servants to take one the spear and the other the net, and slay each other? is not service service? is not obedience a sacrament apart from its accidents? however this may be, clear enough it is that mr. waite has indeed the key to certai

ven, for all those who wish to understand the dangers of the mystic path to read this extraordinary study of the contents of a maniac's mind. it may be obtained at the offices of this paper, or from rebman ltd, 129 shaftesbury avenue. and through all booksellers "see review on page 314" mr. george raffalovich's charm- ing volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches (a new popular edition. price one shilling net, crown 8vo, pp. 164, may be obtained through "the equinox" from mr. elkin mathews' list the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts. with a preface by r. b. cunninghame graham. finely printed at the chiswick press. over 400 pp. with numerous illustrations. demy 8vo, 12s. net. mr

ALEISTER CROWLEY EQUINOX EQ I 4 2

himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justic

my friends and i occupied opposite extremities. the ceiling and the walls ran upward with a gliding motion as if vivified by a sudden force of resistless growth. oh! i could not bear it. i should soon be left alone in the midst of an infinity of space. and now more and more every moment increased the conviction that i was watched. i did not know then, as i learned afterward, that suspicion of all earthly things and persons was the characteristic of the hasheesh delirium. in the midst of my complicated hallucination, i could perceive that i had a dual existence. one portion of me was whirled unresistingly along the track of this tremendous experience, the other sat looking down fro a height upon its double, observing, reasoning, and serenely weighting all the phenomena. this calmer being su

s "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 being. the years of all my earthly life to come can never be as long as those thirty seconds. before entering on the record of this new vision i will make a digression for the purpose of introducing two laws of the hasheesh operation, which, as explicatory, deserve a place here. first, after the completion of any one fantasia has arrived, there almost invariably succeeds a shifting of the action to some other stage entirely

his i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up. all is illusion" then after a pause "de vouman" pointing to the door "is no good" and the, without further hesitation, he entered upon a veritable don juan description of his earthly adventures. this i thought strange of so sober-minded a saint, and so put to him several questions concerning the vedanta philosophy, and its most noted exponents, to see what he really did know "do you know swami vivekananda" i asked. 285 ha, he replied "he no good, he my disciple, i am the master "and swami dayanand sarasvati" i continued. the same answer was vouched to me, although this

t, however, seeing that the irrelevant interruption had found no echo; and he went on with his narrative, moving his arms to the rhythm of his voice, and with his fingers kneading unseen shapes in the air. ii "the boy comes in later. i want you to realize how beautiful was the little girl. like a thick thread of scarlet were her lips, comely was her countenance, most pleasing to the sight was her earthly body, a temptation to the angels her soul. her eyes expressed the infinite sweetness, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminate

ALEISTER CROWLEY EQUINOX EQ I 4 3

ole manufacturer: a. colin lunn, cambridge. messrs. lowe and co, beg to announce that they have been entrusted for twelve years past with the preparation of the oils, perfumes, unguents, essences, incenses, and other chemical products useful to members of all the lesser grades of the a. a_ mr. george rafflovich's charming volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches""a new popular edition "crown "8"vo. pp "164. may be obtained through the equinox "the photograph in this number of""the equinox" is by the" dover street studios, konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming f

ALEISTER CROWLEY EQUINOX EQ I 4

blessed, he has attained to the great deliverance. he is; he is not. he is one with nibb na.233 148-149 232 "ibid, p. 216. 233 another and perhaps a more comprehensive way of attributing the noble eightfold path to the tree of life is as follows: the first and second steps- right comprehension and right resolution, may from their purging nature fitly be compared to yama and niyama and also to the earthly and lunar natures of malkuth and yesod. the third and fourth- right speech and right action, in their yearning and striving are by nature as unbalanced as hod and netzach which are represented by fire and water and by mercury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all bel

, decadence, and slime. in the first the adepts rise as artists, philosophers, and men of science, who are sooner or later recognized as great men; in the second the adepts as adepts appear, but seem as fools and knaves; and in the third, that of slime, vanish altogether, and are invisible. then 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

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

ALEISTER CROWLEY EQUINOX EQ I 6

ore beautiful than the flowers: ye must not fade in your season. 28. i love you; i would sprinkle you with the divine dew of immortality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shall be with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

cond ether. sub-atomic..anupadaka. monadic plane. akasha. second cosmic ether. 3. third ether. super-etheric..atmic. spiritual plane. aether. third cosmic ether. 4. fourth ether. super-gaseous..b. uddhic. intuitional plane. air. fourth cosmic ether. dense physical planes of humanity 5. gaseous. sub-etheric..mental. fire. cosmic gaseous. 6. liquid..astral. emotional plane. water. cosmic liquid. 7. earthly. dense..physical plane. earth. cosmic dense. when the logos has expanded his consciousness on cosmic levels he can then transcend the logoic etheric web, and escape beyond the ring-pass-not of his objective manifestation. in thinking out this analogy we must hold closely in mind the fact that the seven major planes of our solar system are the seven subplanes of the cosmic physical or the l

monious adjustment of the life of man. one or two more suggestions might be made anent the influence of this fourth ray of mind, and primarily it might be pointed out that more time has been given to the consideration of this ray than will be possible with most of the others on account of its holding a place of such importance in this fourth chain of the earth scheme, and on the fourth globe, our earthly planet. each planetary logos pours forth his influence in different rounds, planes, chains, globes, races, and subraces according to their numerical relationship to the scheme of which he is the vitalising life. temporarily, and as the cycle progresses, these forms become receptive and negative, and are thus responsive to the positive influence of the planetary logos. one further point i w

which exist in- 440- a treatise on cosmic fire copyright 1998 lucis trust subtler matter, and yet which seek form according to law, and touch upon their specific intent on dense physical levels. we can consider this in connection with the cosmic entities who seek existence on the physical plane of the cosmos, our solar systemic planes, or the reincarnating jivas who are driven by the law towards earthly manifestation in order to become fully conscious, and acquire (by means of sentient existence, added faculty and power. h. p. b. has said that rebirths may be divided into three classes:49(218) a. those of avatars. b. those of adepts. c. those of jivas seeking development. to those who are endeavouring to grasp somewhat the mystery of rebirth and its laws and purpose, and who are confused

eads to an apparent confusion which is detrimental to the surface calculations of the superficial student. when this is the case, the particular unit concerned has his record transferred into another file in the hierarchical archives, and becomes what is occultly termed "a self directed point of fire" he is then strongly individualised, entirely self-engrossed, free of all group sense, except the earthly affiliations to which he adheres from the instinct of self-protection and personal well-being. in this stage he remains for a vast period of time, and has before him the mastering of a later stage in which he returns to the earlier group recognition on a higher turn of the spiral. the rules governing the incarnations of average man have been considered elsewhere, and much information has b

manity. 2. those whose bodies are taken by the solar angels. s. d, i, 203. 3. the sum total of the three kingdoms at present known. 170 94: the totality of form. god is "one, notwithstanding the innumerable forms which are in him" so is man, on earth the microcosm of the macrocosm. s. d, ii, 197; ii, 303; iii, 584. everything is comprised in man. he unites in himself all forms. the mystery of the earthly man is the mystery of the heavenly man. the potentiality of every organ useful to animal life is locked up in man, the microcosm of the- 803- a treatise on cosmic fire copyright 1998 lucis trust macrocosm. s. d, ii, 723. 171 95: pitris the ancestors or creators of mankind. they are of seven classes, three of which are incorporeal and four corporeal. these are usually called the lunar pitri

nredeemable sin and bestiality go to the deva-chan. they will have to pay for their sins, voluntary and involuntary, later on. meanwhile they are rewarded; receive the effects of the causes produced by them "of course it is a state, one, so to say, of intense selfishness during which an ego reaps the reward of his unselfishness 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

proceeds on the path. having reached the goal and refused its fruition, he remains on earth, as an adept; and when he dies, instead of going into nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it. sambhogakaya is the same, but with the additional lustre of three perfections, one of which is entire obliteration of all earthly concerns. the dharmakaya body is that of complete buddha, i.e, no body at all, but an ideal breath; consciousness merged in the universal consciousness, or soul devoid of every attribute. once a dharmakaya, an adept or buddha leaves behind every possible relation with, or thought for, this earth. thus to be enabled to help humanity, an adept who has won the right to nirvana 'renounces the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

gh non-attachment. 13. tireless endeavour is the constant effort to restrain the modifications of the mind. 14. when the object to be gained is sufficiently valued, and the efforts towards its attainment are persistently followed without intermission, then the steadiness of the mind (restraint of the vrittis) is secured. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. 17. the consciousness of an object is attained by concentration upon its fourfold nature: the form, through examination; the quality (or guna, through discriminative participation; the purpose, through inspirati

e mind and consequently upon his entire lower nature. when this appreciation is true enough and his ability to go forward with the work of subjugation and control is without intermission, then the time will come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbol

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ue. he must decide upon the values involved and set himself to demonstrate the fact of the mind, its relation in the two directions (to the soul on the one hand and to the outer environment on the other) and finally his ability to use that mind at will as he may choose. this involves the development of the mind as a synthesized, or common sense, and governs its use in relation to the world of the earthly life, of the emotions and of thought. it involves also its orientation at will to the world of the soul, and its capacity to act as an intermediary between the soul and the physical brain. the first relation is developed and fostered through sound methods of exoteric education and of training; the second is made possible through meditation, a higher form of the educational process. chapter

ate registering of its knowledge. then, following upon this mental activity, will ensue a process of transmitting the gained information to the waiting quiescent brain. when the soul has learned to handle its instrument, through the medium of the mind and the brain, direct contact and interplay between the two becomes increasingly possible and steady, so that a man at will can focus his mind upon earthly affairs and be an efficient member of society, or upon heavenly things and function in his true being as a son of god. when this is the case, the soul utilizes the mind as a transmitting agent and the physical brain is trained to be responsive to that which is transmitted. the true son of god can live in two worlds at once; he is a citizen of the world and of the kingdom of god. i cannot d

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

dition. for the aspirant, death is an immediate entrance into a sphere of service and of expression to which he is well accustomed and which he at once recognises as not new. in his sleeping hours he has developed a field of active service and of learning. he now simply functions in it for the entire twenty-four hours (talking in terms of physical plane time) instead of for his usual few hours of earthly sleep. as time progresses and before the close of the next century death will be finally seen to be non-existent in the sense in which it is now understood. continuity of consciousness will be so widely developed and so many of the highest types of men will function simultaneously in the two worlds that the old fear will go and the intercourse between the astral plane and the physical plan

se relations between the soul and the brain, via the trained and controlled mind, that cause and effect will be seen as one, and right steps can be taken to handle situations correctly and to the best advantage. prevision seldom takes the form of forecasting happiness, and the reason is not far to seek. the race is at a point where the prodigal son is conscious of the husks and of the futility of earthly life. he is ready for a careful consideration of the buddha's message, and he is ready because he has been devoured for centuries by war and famine, by desire and by the economic struggle. the vista he sees before him appears black and forbidding and full of cataclysmic disaster. yet if men carried the concept of brotherhood with all its implications into the life and work of every day, in

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

h of the saying that a heavily fertilised garden and a carefully tended and watered plot of ground will produce its crop of weeds as well as flowers. yet in this fact you have two reactions to the same sun, the same water, the same fertilising agency and the same care. the difference exists in the seeds found in the ground upon which these factors play. the inflow of love therefore will stimulate earthly love and earthly desire and animal lust; it will foster the urge to possess in the material sense, with all the evil consequent upon this attitude, and the resulting growth of sexual reactions, and the many expressions of an ill-regulated mechanism, responding to an impersonal force. but it will also produce the growth of brotherly love and foster the development and the expression of grou

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

his message of love to all beings. fanatics quarrel over his words, and fail to remember that he was "the word made flesh" we argue about the virgin birth of the christ, and forget the truth which the incarnation is intended to teach. evelyn underhill points out in her most valuable book, mysticism, that "the incarnation, which is for popular christianity synonymous with the historical birth and earthly life of christ, is for the mystic not only this but also a perpetual cosmic and personal process" scholars spend their lives in proving that the whole story is only a myth. it should, however, be pointed out that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to

three times he resisted, and only after this capacity to react to form and to material benefit had been finally put aside was it possible for christ to pass on to his world service and the mount of transfiguration. one of the finest thinkers in the field of christian interpretation today tells us that "all they who are destined for the kingdom must win forgiveness for the guilt contracted in the earthly aeon by encountering steadfastly the world-power as it collects itself for a last attack. for through this guilt they were still subject to the power of ungodliness. this guilt constitutes a counterweight which holds back the coming of the kingdom."32 christ faced this last attack and emerged victorious, thus guaranteeing to us our ultimate victory- 70- from bethlehem to calvary copyright

e best, and that in desiring its development and satisfaction we are desiring an increase of our real individuality, though a diminution of our formal exclusiveness. it will be rejoined that true individuality greatness of range and organization augments personal distinction as well as comprehensiveness. undoubtedly, but it decreases exclusiveness. the great world-men are not born simply of their earthly parents. whole ages and countries are focussed in them. in desiring a highly developed perfection we are desiring to be something which can no longer be identified either with or by the incidents of the terrestrial life."37 if these words are studied in connection with christ's temptations, the wonder of what he did emerges, and is encouraging for all of us, his younger brothers, equally s

r these initiations, the three mentioned above stand out clearly. at the birth in bethlehem we have the appearance of god, god is made manifest in the flesh. at the transfiguration we have the quality of god revealed in its transcendent beauty, whilst at the resurrection initiation the life aspect of divinity makes its presence felt- 85- from bethlehem to calvary copyright 1998 lucis trust in his earthly life, therefore, christ did two things: 1. he revealed the triple nature of deity in the first, third, and fifth initiations. 2. he demonstrated the expansions of consciousness which come when the requirements are duly met purification and self-sacrifice. in these five episodes the whole story of initiation is told; birth, subsequent purification in order that right manifestation of deity

and by being acclaimed king of the jews. success constitutes a far more drastic disciplining, and produces many more opportunities to forget god and reality than do failure and neglect. self-pity, a sense of martyrdom, and resignation are potent and effective ways of handling one's failure. but to rise upon the crest of the wave, to be accorded public recognition, and to seem to have achieved the earthly goal are far more difficult factors to face. these christ did face, and he faced them with spiritual poise and with that far-sighted wisdom which produces a correct sense of values and a proper sense of proportion. the second phase of the test lay in his prevision as to his end. he knew he had to die, and he knew how he would die, and yet he went forward undeviatingly upon the course assig

ernal omniscient soul of man. today it is the risen christ who is emerging into the forefront of men's consciousness, and because of this we are on our way towards a period of greater spirituality and a truer expression of religion than at any other time in the history of man. the religious consciousness is the persistent expression of the indwelling spiritual man, the christ within; and no outer earthly happenings, and no national situations, no matter how temporarily material they may appear to be in their objectives, can dull or obliterate the presence of god in us. we are learning that that- 124- from bethlehem to calvary copyright 1998 lucis trust presence can be released in us only by the death of the lower nature, and this is what christ has always proclaimed to us from his cross. w

help to fulfil the law of the higher evolution, of which nirvana is but the beginning."13 here we have the idea of the kingdom of god appearing on earth because humanity is spiritually civilised, and the attainment of the perfection which christ inculcated. there is also the doctrine of eternal recurrence, in which both nietzsche and heine believed, with its emphasis upon a ceaseless, recurrent, earthly existence by each unit of force, until a soul has been evolved. the dreary doctrine of our survival as influences perpetuated in the race to which we belong has also been developed, emphasising a selflessness which is admirable, but is also the negation of the individual. the orthodox christian doctrines are three in number, and consist of the doctrine of eternal retribution, of universal

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

h necessarily present. in law three, the sacrificing god and the god of the dualities come under certain influences which produce more easily recognised effects. by his death and by his victory over the pairs of opposites, the disciple becomes so magnetic and vibrant, that he serves the race by becoming what he knows he is. immersed, physically, from the angle of the personality, in the waters of earthly existence, yet at the same time he is aware in consciousness of other conditions, of his essential purpose in dying for other lives, and aware also of the method which he must employ in achieving and attaining the releasing equilibrium. when these ideas are dominant in the mind, he can serve his fellow men. these laws have this effect only as they emerge in the consciousness of the man who

f that new party which will gather into its ranks all men of peace and good will, without interfering with their specific loyalties and endeavours, though probably modifying their methods considerably where based on the old order. this new party can be regarded as the embodiment of the emerging kingdom of god on earth, but it should be remembered that this kingdom is not a christian kingdom or an earthly government. it is a grouping of all those who belonging as they do to every world religion and every nation and type of political party are free from the spirit of hatred and separativeness, and who seek to see right conditions established on earth through mutual good will. the ferment in the world today has permeated the very lowest depths of humanity. all fields of human thought are invo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

measure, only to make the discovery that this path of service and of self-forgetfulness brings you by a long and weary way back to us. finally "thus the magnetic life again holds sway" this time, however, the magnetism is not that- 92- discipleship in the new age- volume i copyright 1998 lucis trust of the soul in its own high place but that of the spiritualised personality in the ways of daily, earthly contact. it is the development of this "magnetic life" to which i call you afresh for the remainder of this life and its succeeding cycles. january 1939 there has been much questioning in your mind during the past few months and also much mental discomfort, if i might so express it. there has been, at the same time, a steady adherence to the chosen way and to your group brothers. you are s

ship has worked with persistency for years, his life tendency becomes oriented towards the light and this becomes a steady and fixed habit. this fact should prove a solace in moments of discouragement that all aspirants at times experience. it is because of this steadfastness that it now becomes possible to train your intuition so that when again your path is trodden in a return incarnation, your earthly life will start with that aligned attitude which will permit of early illumination. you are experienced in the way and even though your physical body is no longer young, the remainder of your life expression holds much for you, if the coming years are taken joyously and with high expectancy. you have sought with diligence to follow my directions and i think you realise that much has been a

a strong and pledged disciple, and you do not fear the knowledge of reality. you have passed across the burning ground and now it lies behind you, but the smoke which hovers round it still obscures your vision. pass on with rapidity into the clear light of day and leave behind remembrance of pain, of the heart-searching and the problems and lifting your face to the light for the remainder of this earthly way be a tower of strength and a radiant light to others. this you can do- 358- discipleship in the new age- volume i copyright 1998 lucis trust if i could summarise my thought for you, my brother, i would clothe it in words of great simplicity and would say to you: be happy. be happy as the sannyasin is happy who (through detachment from the little self and attachment to the greater self

lume i copyright 1998 lucis trust if i could summarise my thought for you, my brother, i would clothe it in words of great simplicity and would say to you: be happy. be happy as the sannyasin is happy who (through detachment from the little self and attachment to the greater self in all) has left behind all that might hinder and hamper his service. henceforth, you belong not to yourself or to any earthly friend or claim. you belong to the servers of humanity and to us. i give you no particular meditation to do these next six months. occupy yourself with the group meditation and with the full moon contact. these are for you of greater usefulness than the personal daily meditation. for you, they constitute your major service. my instructions to all the group members have been brief this time

choose. therefore, give. march 1937 my brother: there is no need to ask you to go on and climb the mountain of attainment. the seed thoughts suggested below will give you needed hints upon the mode of climbing. 1st month lift up thine eyes. look not upon the ground. 2nd month recognise the group of fellow climbers and not just the two or three. 3rd month let thy feet be swift, and hampered not by earthly friendships. 4th month let thy heart be full of love, and love the many. 5th month stretch out a hand to all, and aid the stumbling on the way. 6th month give strength to those who work for others, and work thyself. write then an article for your own clarification upon the use of love in service and give seven rules for climbing rules you have wrought out for yourself in the crucible of se

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

sis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance of the christ copyright 1998 lucis trust regarding possessions and earthly existence as of major importance; follow the noble eightfold path which is the path of right relations right relations to god, and right relations to your fellowmen and thus be happy. the steps on this path are: right values. right aspiration. right speech. right conduct. right modes of living. right effort. right thinking. right rapture or happiness. this message is uniquely needed today

and the love of god be spread abroad in every human heart. of this world of glamour and illusion, christ knew much, and in himself demonstrated that true love could control it. part of the three great temptations of the christ in the wilderness was based upon the three aspects of world glamour: the illusions which the mind creates, the glamour of the emotional plane of experience and the maze of earthly circumstances. these all threatened to bewilder him; he met each of them in turn with the enunciation of a clear-cut principle and not with the wordy arguments of an analytical mind; from that field of threefold experience he went forth to love, to teach and to heal. christ is the great dispeller of world glamour when he comes, and in this work the buddha has previously prepared the way. t

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

good of the whole yet retaining his spiritual identity. from self-service, he proceeds to world service and yet is always the individualised son of god until after the third initiation. as one studies these twelve signs, it is interesting to trace the relation of consciousness to the preceding sign and to the succeeding sign. it is peculiarly so in connection with the sign aquarius. the material, earthly quality of capricorn becomes "dissolved into the air" in aquarius. the individual "fish" of the other sign becomes eventually the soul, and soul quality emerges, and on the reversed wheel it demonstrates as the pervasiveness of wisdom (pisces) and the universal love of the truly developed aquarian. on the wheel as it "rolls onward into illusion" the wheel of the personality, the superficia

nicorn which is the "fighting and triumphant creature" of the ancient myths. under the symbolism of the above creatures, this sign gives us a rather complete picture of man with his feet upon the earth, yet running free and climbing to the heights of worldly ambition or of spiritual aspiration in search of what he realises (at any particular time) to be his major need. as the goat, he is man, the earthly, human, greedy seeker after the satisfaction of desire, or man, the equally selfish aspirant hunting for the satisfaction of his aspiration. this sign portrays to us man, an ambitious animal in two senses of the word: in the early stage upon the mutable cross, man, the blend of desire (water) and the animal nature (earth, and upon the reversed wheel, man, the blend of soul and form. it giv

in this effort we see the attempt of humanity to achieve the top of the mountain whose height has hitherto defeated all efforts. but and this is the matter of moment and of interest when humanity emerges into the light and relative glory of the new civilisation, they will at the same time conquer this last remaining summit. that which is of the densest materiality and which is the consummation of earthly grandeur will remain but it will be beneath the feet of humanity. thirdly, capricorn is, as a consequence of all the above, the sign in which is inaugurated a new cycle of effort, whether this effort is in connection with the individual man or with the initiate. effort, strain, struggle, the fight with the forces native to the underworld, or the strenuous conditions entailed by the tests o

n born in capricorn can kneel in spirit and in truth, he is then ready for the initiatory process upon the mountain top. the symbolism underlying the astrological fact that mars is exalted in capricorn, whilst the power of the moon is lessened in that sign, and jupiter and neptune both fall, is significantly beautiful and instructive. mars is the god of war, the producer of conflicts, and in this earthly sign mars triumphs in the early stages of the evolution of the fourth creative hierarchy and in the life history of the undeveloped and average man. materialism, the fight for the satisfaction of personal ambitions, and the conflict with higher spiritual tendencies goes steadily forward, and this most material of all the signs is the battleground of the old established order and habits and

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

sciousness come to full fruition. there is much, as you can see, to be worked out along these three lines and the above suggestions will indicate how a comparative study and a philosophical research can be fruitfully made. in capricorn we have the triumph of matter; it reaches its densest and most concrete expression; but this triumph is followed by that of spirit. there is full expression of the earthly nature in capricorn but also immense spiritual possibilities. india, for instance, expresses a widespread degradation, but at the same time the heights of spiritual attainment; a study of india her history, characteristics and spiritual qualities will reveal much anent the influences and possibilities of this sign. the triplicity into which each sign is divided and which we call the decana

heel are "and the word said: let ambition rule and let the door stand wide" here we have the key to the evolutionary urge, to the secret of rebirth, and of that word which reverberates from cancer to capricorn. the door of initiation stands ever open, but for aeons of time man prefers the open door in cancer. ambition urges him on from life to life until he has discovered the worthlessness of all earthly gratification. gradually then spiritual ambition and a desire for liberation take the place of worldly ambition, and become an impelling impulse, until finally the moment arrives when a true sense of reality supersedes both earthly and spiritual ambition. the man can then say with truth "lost am i in light supernal,yet on that light i turn my back" for him there remains now no goal but ser

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

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ciples of the christ who are the masters of the wisdom, real to people, as real as they are to me and many thousands in the world. i do not mean a hypothetical reality (if we may use such a phrase) or as a subject of faith and belief. i want to show them as they are disciples of the christ, living men, and ever present factors in human affairs. those are the things which are of moment and not the earthly experiences, the happenings and events in the life of one of their workers. i have lived many incarnations in one. i have moved forward steadily but with exceeding difficulty (psychological and material) into an ever widening field of usefulness. i want to show that in each cycle of experience, i did sincerely try to follow a leading, coming from within, and that when i did, it always mean

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

physical plane existence. if the idea is then extended to include previous incarnations as must inevitably be the case then we arrive at the conclusion that the condition of these inner bodies, their limitations and their richness, their defects and their assets, and their general psychic and psychological tendencies are inherited from previous lives, and are therefore responsible for the present earthly situation. we have, consequently, simply pushed the causes of present day conditions still further back, and we could if we so desired enter a field of such intricacy and detail that nothing profitable would- 171- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust eventuate. the whole problem of the recovery of past incarnations is one of infinite possibil

e aspirants in the world begin to function consciously in the realm of causes. there is no questioning in the hierarchy, except upon those matters which touch upon the unpredictable nature of human reactions. even in connection with the uncertain activities of mankind, the masters can usually gauge what will occur, but esoterically they refuse "to ponder on the energies released upon the plane of earthly living, for fear that counter-energies, issuing from the centre where they dwell may negate the truth of man's freewill" i am here quoting one of the masters, speaking at a conference held in 1725. what i have told you in the previous section is to me unquestionable truth and factually proven; to you it may be an adequate hypothesis or a questionable and nonacceptable interpretation of the

ll living, and a major part of their work will be the elucidating of the principle of death. the soul, we are told, must return to the one who gave it. to date that has been an enforced and dreaded restitution, one which engenders fear and which leads men and women everywhere to clamour for the healing of the physical body, overemphasising its importance and making them regard the prolongation of earthly existence as the most important factor in their lives. during the next cycle, these wrong attitudes must come to an end; death will become a normal and understood process as normal as the process of birth, though evoking less pain and fear. this comment of mine is in the nature- 231- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust of a prophecy and shou

pression to which he is well accustomed and which he at once recognises as not- 264- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust new. in his sleeping hours he has developed a field of active service and of learning. he now simply functions in it for the entire twenty-four hours (talking in terms of physical plane time) instead of for his usual few hours of earthly sleep. a treatise on white magic, pages 300-301. true death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. the etheric double of a man, a planetary logos, and a solar logos, being shattered, becomes non-polarised as regards its indweller, and permits therefore of escape. it is (to word it otherwise) no longer a source of attra

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

sential that you undertake the summing up of the various conditioning factors in your life. if you can do this, you will be enabled to bring this particular incarnation to a finish on a high note of intelligent and useful living. when the time comes, therefore, for you to pass over to the other side, you will find that you can do so with a full realisation of what should be the theme of your next earthly experience. i would have you realise that this is no morbid or unwholesome line of thought. i would like to indicate to you the fact that in your next incarnation you will find that the theme of "conditioning motives and assumed responsibility" will be incessantly present with you from the moment of your birth. in this life, your theme has been largely that of expediency and of expression

efore you go forth to the duties of the day "i am preparing to move forward upon the path of initiation" let this affirmed realisation show itself forth in the quality of your daily activities. love more, my brother. you only deeply love two or three people; let that limited love be the seed which will produce the flowering forth of a loving spirit. disciples need to remember that love brings all earthly karma to an end. love induces that radiation which invokes and evokes not only the heart of god but the heart of humanity also. love is the cause of all creation and the sustaining factor in all living. make your remaining years expressive of radiating love, which is not at all easy for you. remember ever that my ashram enfolds you, without cessation, in its radiation. work steadily in coo

ife. is this a hard saying for you? think not about it unduly, brother of mine; your next incarnation is necessarily duly arranged, the needed relations retained and the unneeded discarded. one of the great lessons to be mastered by all disciples and perhaps one of the hardest is that trained recognition which recognises the spiritual family to which one belongs and this is seldom the same as the earthly family. a.a.b. had to learn that none of her earthly family were related to her and it was not an easy lesson for her, particularly as she had to learn it while quite young. it is a lesson which i am now with deliberation bringing to your notice. your work lies in training the senior students and for this you are well equipped and need not to handicap yourself with self-depreciation as a.a

man has to take when he determines his life work, his place of living and his life associates. i refer to a free choice made when these other lesser choices have been made. such a choice came to you in your earlier years. this crisis of opportunity relates ever to life service. this is true in spite of karma or environing conditions. it is not a choice of the personality, based upon expedient or earthly motives, necessity or anything else. it is a choice based upon the relation of the soul to the personality and only confronts disciples. the second crisis is the crisis of expression. this usually comes towards the later years of a disciple's life. it concerns his stabilised life tendency and puts to the test all that he believes and for which he has stood and fought throughout his life ex

d prove fruitful and lead to much expansive thinking. you are in my ashram and for ever have naught to fear. to l. u. t. august 1942 1. the path of the pledged disciple is one of constant rending. the disciple does the rending. you have not yet achieved the beauty of acceptance the acceptance that releases. 2. project your values to a higher sphere and know that nothing matters connected with the earthly role of life, save learning understanding. to that attain. 3. there are three souls who can in differing ways lead to achievement of your liberation: one- 488- discipleship in the new age- volume ii copyright 1998 lucis trust close to you, because she needs a guiding, loving understanding heart; one you will meet and needs must save; the other is myself. for three lives now i have sought t

e. then work and love- 530- discipleship in the new age- volume ii copyright 1998 lucis trust 6. your major life theme in this coming year is: search freedom. ponder on this. it is the goal for all. september 1943 my brother: as a master studies his chelas year by year, he arrives at certain definite knowledges anent them which are very different to those arrived at by even the dearest or closest earthly friends. the latter are apt to fail in grasping life essentials, because the detail and the minute aspects of the daily expression attract attention and the surface is confounded with the depth. it is the depth which the master sees; the essential quality which he grasps, and the major need which emerges. what, my brother, lies at the very depth of your personality in this life? i refer no

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

a tangible, factual and objective occurrence upon the earth. in the founding of the fourth kingdom in nature, the human kingdom, the process is spoken of in the ancient books and archives in the library of the hierarchy in the following terms which are (some of them) paraphrased and expanded in the secret doctrine "seven men appeared, the prisoners of the prajapatis and the prisoners also of the earthly barhishads. seven men of seven colours. seven men, each on his own lot and related to the eighth. they spoke and knew each other. they saw and they desired that which then appeared. they sensed the first, the second and the third. they were themselves the fourth, but of the fifth they had as yet no knowledge for they were prisoners of the world and the fifth could not appear. the fires whi

d, the purpose of divinity and the plans whereby that purpose is brought into activity all focus through that centre of which we are each consciously a part, humanity itself. there are, therefore, three great spiritual centres on the planet: shamballa, the spiritual hierarchy, and humanity. there is definite biblical testimony to this highest of all centres, shamballa. at moments of crisis in the earthly life of christ we read that a voice spoke to him, the voice of the father was heard by him, affirming his sonship and setting the seal of approval upon his acts and work. at that moment a great fusion of the two spiritual centres the hierarchy and shamballa, the kingdom of god and the world of spirit was brought about, and thus spiritual energy was released on earth. we need to remember th

the symbol of enlightenment or of illumination. countless millions down the ages have recognised him as a light-bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. his message can be paraphrased in the following words: cease to identify yourselves with material things; gain a proper sense of the spiritual values; cease regarding possessions and earthly existence as of major importance; follow the noble eight-fold path which is the path of right relations right relations to god and to each other and thus be happy. the steps on this path are: right values right aspiration right speech right conduct right mode of living right effort right thinking right rapture or true happiness his ancient message is as new today as it was when he spoke hi

definitely working out through all world happenings, and that all that has occurred in man's historical past, and all that has happened lately, is assuredly in line with that plan. necessarily also, if such a plan exists, it presupposes those who are responsible for the originating of the plan and for its successful carrying forward. from the standpoint of average humanity, who think in terms of earthly happiness, the plan should be something joyful and something which would make material life easier. to the spiritual hierarchy, the plan involves those arrangements or circumstances which will raise and expand the consciousness of mankind and enable men, therefore, to discover the spiritual values for themselves and to make the needed changes of their own free will, and thus produce the de

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

uently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period, in reality, constitutes one event to him who lives now free in his own world and free from the limitations of time and space. having related humanity to the hierarchy (which in the case of individual man means

ve and non-dogmatic. the hierarchy has been invoked and its members are ready for a great "act of evocation" of response to the invoking sound of humanity and of a definite (though relatively temporary "act of orientation" this will force the hierarchy, of its own freewill, to turn towards a new and more intimate type of relation with humanity. that period of orientation will end when a powerful, earthly hierarchy will factually, externally and in reality hold sway on earth, working in all the kingdoms of nature and thus bringing about (in truth) the expression of the divine plan. this plan is implemented through the medium of the senior members of the hierarchy, who invoke the "lights which carry out the will of god; they are themselves invoked by the light-bearers, the masters; they agai

aw of the supplementary seven, i would like to point out that the word "supplementary" is of real significance. it brings in a factor of great interest, from the angle of initiation. you must bear in mind that when the antahkarana is constructed and in use, there is consequently a free play of energy in a direct line between the spiritual triad and the personality; i.e, between the monad and its "earthly anchor" you will also remember that the soul body, the form on the higher levels of the mental plane which has "shrouded" the soul, eventually disappears. this, as you know, takes place at the fourth initiation and is one of the best recognised facts in the occult teaching. in the three worlds, the correspondence to this disappearance of the form of the second divine aspect, the soul, is t

hest, to the right and to the left, thus letting in that streaming force which resolved itself as light, as love, as lifting energy. thus worked the one for whom all men must wait. he is as man, but works not as a man. he works as light divine, as energy supreme and as the saviour of the world of men" let me again quote from the same source and give you the ancient names of the veils "next to the earthly plane is found the veil of impulsion and then the hall of concentration. to that succeeds the veil of distortion, related to the world of glamour as impulsion is to force. beyond that veil is found the hall of choice. and then we find another veil, the veil of separation, and beyond it lies the hall of blinded men blinded by light but facing towards the final veil, the veil of aspiration

ect when conflict steps into its rightful place and causes no undue concern. these four attainments mark the goal for men and sway them all upon the lower point of consciousness. the ray of vision and of application indicates the way direct, evokes the will to follow, and welds the love of god, the love of man and all that breathes into the purpose underlying all, and towards that purpose and its earthly consummation the seventh ray gives all it has" it has not been easy to put these abstruse ideas, expressed in the most archaic language and symbolism, into modern terms and words. i have but conveyed the general idea the collaboration of all the seven rays in the building processes of deity and their planned interaction, on a tiny scale, infinitesimal in comparison with the great whole. ma

ALICE BAILEY THE LABOURS OF HERCULES

wer came "or hercules. they tell me that it means hera's rare glory, the radiance and effulgence of the soul. what is the soul, o teacher? tell me truth "that soul of yours, you shall discover as you do your task, and find and use the nature which is yours. who are your parents? tell me this, my son "my father is divine. i know him not, except that, in myself, i know i am his son. my mother is an earthly one. i know her well and she has made me what you see. likewise, o teacher of my life, i am also one of twins. there is another one, like unto me. i also know him well, yet know him not. one is of earth, thus earthly; the other is a son of god "what of your training, hercules, my son? what can you do and how have you been taught "in all accomplishments i am proficient; i am well taught, we

name embodied his mission, which was to manifest forth in active work on the physical plane the glory and the power of his innate divinity. one of the ancient scriptures of india says "by mastery of the binding life comes radiance" and it was this mastery of the imprisoning form which was the glorious consummation of all the undertakings of hercules. we are told that he had a divine father and an earthly mother and so, as with all sons of god, we find the same basic symbology emerging. they typify in their persons the essential duality of god in manifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the wo

humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the work of the- 14- the labours of hercules disciple is to withdraw himself from the bonds of the mother and thus respond to the love of the father [18] this duality is also brought out in the fact that he was one of twins. we read that one twin was born of an earthly father, and that the other was the son of zeus. this is the great realization that comes to every developed and self-aware human being. he finds himself conscious of two aspects which meet in his nature. there is the well developed and highly organized personality through which he habitually expresses himself (mental, emotional and physical, with all three parts coordinated into an integra

prevents the glory, which is the soul, and the radiance which emanates from the god within the form, from shining forth in its full power, is the matter or form aspect. when that has been consecrated, purified and spiritualized, then the glory and the light can indeed shine through and the moon aspect can, therefore, be exalted in taurus. this is done through the influence of venus, the symbol of earthly and of heavenly love, of both spiritual aspiration and of carnal desire, and is fittingly, therefore, the ruler of this sign. she is, above everything else, love, the creator of beauty and rhythm and unity. the bull and the cow together represent creation, and so taurus and venus are closely linked. the following is of interest "the bull or cow is the symbol of this sign, and in the celest

omes a specially appropriate symbol for this little star-group (the zodiac: a life epitome, walter h. sampson, p. 24 [46] the theme of sex from this extract and many others which could be adduced, it is apparent how closely linked with sex, in its lower and in its higher aspects, is this important constellation of taurus. this is why it has been called in some books, the "sign of generation, both earthly and heavenly. we have seen that the power of the sign taurus is that of attraction, or of bringing together. it exerts a steady and continuous pull and in both the symbolical and the astronomical sense it attracts. we have seen that in this sign are to be found the pleiades, among them alcyone, called the central sun of our universe, and around it circles our sun, with its attendant planet

meant, not to punish, but to restore equilibrium in his nature. he who establishes equilibrium in his own life will not he obliged to have it imposed upon him by harsh, bludgeoning circumstance. the scales of libra are easily tipped on either side, but the mid-point on which the balance rests remains unchanged. this is the point of equilibrium, the secure retreat which the fluctuating shadows of earthly upheavals and catastrophes can never menace. it should be pointed out that equilibrium, as here conceived, is a dynamic 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 de

humanity; hence all sun gods are born in the sign of capricorn (lecture by a.a.b, condensed and edited) epilogue the great swing in capricorn is epitomized by the keywords. upon the ordinary wheel these are "and the word said: let ambition rule and let the door stand wide" this is the key to the evolutionary urge and the secret of rebirth (the tibetan. when a true sense of reality supersedes both earthly and spiritual ambition the man can say with truth "lost am i in light supernal, yet on that light i turn my back" so goes the world disciple, initiate in capricorn, on his way to serve humanity in [179] aquarius. in that sign he cleans the augean stables (of the karma of all past ignorance and error, the dweller on the threshold) and so becomes in pisces a world savior. one remembers that

AN INTRO TO STUDY OF THE KABALAH

t a prominent feature; reincarnation is taught, but the number of re-births is limited generally to three. some small part of the kabalistic doctrine is found in the jewish talmud, but in that collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debasement of men into animal forms; and of men to be re-born as women, as a punishment for earthly sins in a previous life. it must be remembered that many points of doctrine are limited to the teachings of but a few rabbis; and that the differences between the earliest and latest doctrines on a given point are sometimes very great, as is shown by a comparison of the books of the rabbis of different eras and schools. some of the kabalistic teaching has also never been printed nor publis

stion that these spiritual conceptions are supplied from time to time by a great mind of another stage of existence from our own. perhaps they are remnants of the faiths and wisdom of a long-vanished era, which had seen the life-history of races more spiritual than our own and more open to converse with the holy ones of higher spiritual planes. spiritual wisdom can only be attained by the man, or earthly being who becomes able to reach up to the sphere above; a spiritual being above us cannot reach down and help those who do not so purify themselves that they may be fit to rise up to the higher planes of existence. the chief difficulty of the beginner as a student of the kabalah, is to conquer the impressions of the reality and materiality of so-called matter. the kabalah teaches that one

h are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their ru

eings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was ihvh reversed; for demon est deus inversus. the whole universe only became complete with the creation of man, called the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he has principles and faculties and forms comparable to all the sephiroth and worlds, although his material body dwells on the assiatic plane. from god, the angels and the world, let us pass to consider more fully what the kabalah teaches about man, the human soul or ego. it has already been explained that the doctrine of emanation

and the woman before their descent to this world were as one--androgynous; at incarnation they were separated into sexes. the first human pair broke the first commandment, they sinned and were doomed to a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the need of food, and the passions required to bring forth a succession of earthly bodies. yet man is still the copy of god on earth; his form is related to the tetragrammaton of jehovah ihvh, for in a diagram, yod is as the head, heh the arms, vau the body, and the final heh the lower limbs (see zohar ii. 42a. the first pair were tempted by samael, the allegorical personality of the lower tendencies, which give the craving to experience earth life and take a part in its

and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought forth bodies like their own, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. remember that the sephirotic crown was first, then

BALANCE J

lass characters who drank in his local pubs, as he was of making glamorous portraits of actors and actresses, copied from film magazines and posters. so we see both fabulous hollywood portraits of stars like clark gable and delores del rio and the wonderfully titled constance bennett and her conic sections and stunning portraits of doctors, grifters and street characters which have a much darker, earthly appeal. he is capable too of imaginary portraits of more unearthly denizens. there exist near photographic quality pictures of satyrs and half-human creatures rendered in crisp, lifelike clarity, as if they had just walked in off the walworth road and into his studio for a sitting. all of his portraits of actors and tramps and faerie folk resonate with a strong sense of his london roots. h

that inhabit the pages of the focus of life series, through to his later portraits of film stars and starlets. he continued to depict witches in many forms from these early potent women at their craft to the later grotesques such as in the incident on the way to the sabbath series, where the limbs of the contorted hags seems to writhe in the glyphs of flesh. these are raw and primal depictions of earthly human essences. spare sought to reclaim such images for his own. he writes in earth inferno: the desertion of the universal woman, lying barren on the parapet of the subconsciousness in humanity: and humanity sinking into the pit of conventionality. hail! the convention of the age is nearing its limit. and with it a resurrection of the primitive woman. and then there are his film stars. th

subconscious energies: to delineate and draw into focus the astral forms of the spirits and shells who swarm about him in his everyday world. few are capable of perceiving these layers of existence, even fewer of making a lifelong attempt to illustrate this hidden inner world. the shaman is a person who deliberately remains in a perpetual spiritual crisis and this can sometimes conflict with his earthly needs. early in his life spare was a super-sensualist he loved the textures and the stuff of life and surrounded himself with objects of richness and taste that fuelled his visions. his books from that period such as the book of pleasure (self-love) subtitled the psychology of ecstasy, acknowledge that the celebration of the corporeal and the physical, allows a state of grace that leads to

BASIL VALENTINE TWELVE KEYS

ed me in his hourly prayers. and his prayers, together with my own diligence, so prevailed with god, that there was revealed to me that great secret which god ever conceals from those who are wise in their own conceits. thus have i been wishing to reveal to you in this treatise, as far as may be lawful to me, the stone of the ancients, that you, too, might possess the knowledge of this highest of earthly treasures for your health and comfort in this valley of sorrow. i write about it, not for my own good, but for that of posterity, and though my words be few and simple, that which they import is of immeasurable magnitude. ponder them well, that you also may find the rock which is the foundation twelve keys of basil valentine 6 of 95 stone of truth, the temporal blessing, and the eternal re

ine, concerning the great stone of the ancient sages. in the preface, gentle reader, and zealous student of this art, i promised to communicate to you a knowledge of our corner stone, or rock, of the process by which it is prepared, and of the substance from which it was already derived by those ancient sages, to whom the secret of our art was first revealed by god for the health and happiness of earthly life. let me assure you that i fully intend to fulfil my promise, and to be as plain with you as the rules of our art permit, not misleading you by sophistical deceptions, but opening up to you the spring of all blessings even unto the fountain head. i propose to set forth what i have to say in a few simple, straightforward words, for i am no adept in the art of multiplying words; nor do i

mode in which these spirits manifest. know then, gentle reader, that life is the only true spirit, and that that which the ignorant herd look upon as dead may be brought back to permanent, visible, twelve keys of basil valentine 41 of 95 and spiritual life, if but the spirit be restored to the body v v the spirit which is supported by heavenly nutriment, and derived from heavenly, elementary, and earthly substances, which are also called formless matter. moreover, as iron has its magnet which draws it with the invisible bonds of love, so our gold has its magnet, viz, the first matter of the great stone. if you understand these my words, you are richer and more blessed than the whole world. let me conclude this chapter with one more remark. when a man looks into a mirror, he sees therein re

t a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. when the sun in the winter pursues his course far away from us, he cannot melt the deep snow. but in the summer he approaches nearer to us, the quality of the air becomes more fiery, and the snow melts and is transmuted by warmth into water. for that which is weak is always compelled to yield to that which

t be dried up too quickly, and that the earth of the sages should not be melted and dissolved too soon, otherwise your fishes would be changed into scorpions. if you would perform our task rightly, take the spiritual water, in which the spirit was from the beginning, and preserve it in a closely twelve keys of basil valentine 50 of 95 shut chamber. for the heavenly city is about to be besieged by earthly foes. you must, therefore, strongly fortify it with three impassable and well vguarded walls, and let the one entrance be well protected. then light the lamp of wisdom and seek with it the gross thing that was lost, shewing only such light as is needed. for you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the

s life is preserved by the stars, and nourished by the four elements; then twelve keys of basil valentine 58 of 95 it must perish, and be putrefied; again, by the influence of the stars, which works through the elements, it is restored to life, and becomes once more a heavenly thing that has its habitation in the highest region of the firmament. then you will find that the heavenly has assumed an earthly body, and that the earthly body has been reduced to a heavenly substance. twelve keys of basil valentine 59 of 95 ninth key saturn, who is called the greatest of the planets, is the least useful in our magistery. nevertheless, it is the chief key of the whole art, howbeit set in the lowest and meanest place. although by its swift flight it has risen to the loftiest height, far above all ot

corrective of all imperfect or diseased substances. this tincture is of a colour intermediate between red and purple, with something of a granite hue, and its specific weight is very considerable. whoever gains possession of this stone, should let his whole life he an expression of his gratitude towards god in practical kindness towards his suffering brethren, that after obtaining god s greatest earthly gift, he may hereafter inherit eternal life. praise be unto god everlastingly for this his inestimable gift. twelve keys of basil valentine 67 of 95 eleventh key the eleventh key to the knowledge of the augmentation of our stone, i will put before you in the form of a parable. there lived in the east a gilded knight, named orpheus, who was possessed of immense wealth, and had everything th

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

version portion of this narrative. the root tantra explains that tsiu marpo and his team of horsemen were subdued and converted by avalokite.vara, yet its accompanying ritual scripture and lelung zh p dorj s text describe how the seven horsemen were initially subdued by tamdrin.46 after an encounter with 44 this refers to three realms discussed in the introduction; the heavenly, intermediate, and earthly realms. 45 one of the two main provinces of central tibet, the other being (dbus. 46 see mpg, p. 327.4 and appendix a, p. 159; and dcts, p. 122.18-20 and appendix d, p. 215, respectively. 31 padmasambhava, the horsemen s vows to protect the teachings of buddhism were renewed. this seeming confusion is resolved when we are reminded that tamdrin is a wrathful aspect of avalokite.vara, as exp

BLACK SERPENT1

eft hand path religions is "why would anyone choose to work with such dark gods; such evil demons" the answer is simple and at the same time quite complex. the darkest of gods allows us to explore, vicariously, the things we do not understand. they provide us the spiritual opportunity to allow our most carnal, instinctive nature to flourish. they do not condemn us for sin, nor do they disallow us earthly pleasures or anger or many of the other so-called "imperfections" that plague mankind. what these demons do provide is knowledge, the constant reminder of the power within ourselves, and the power of the elements and unseen forces around us. many misconceptions of the "black arts" have been conceived over the passage of time. numerous are the allegations that covens murder unborn children

BLAVATSKY H P ANTHROPOGENESIS

[vol. 2, page] 44 the secret doctrine. mikroprosopoi. with the jews adam kadmon was the same as athamaz, tamaz, or the adonis of the greeks "the one with, and of his father- the "father" becoming during the later races helios, the sun, as apollo karneios* for instance, who was the "sun born; osiris, ormazd, and so on, were all followed by, and found themselves transformed later on into still more earthly types: such as prometheus, the crucified of mount kajbee, hercules, and so many others, sun-gods and heroes, until all of them came to have no better significance than phallic symbols. in the zohar is it said "man was created by the sephiroth (elohim-javeh, also) and they engendered by common power the earthly adam" therefore in genesis the elohim say "behold man is become as one of us" bu

t "we are at the bottom of a cycle and evidently in a transitory state. plato divides the intellectual progress of the universe during every cycle into fertile and barren periods. in the sublunary regions, the spheres of the various elements remain eternally in perfect harmony with the divine nature, he says 'but their parts' owing to a too close proximity to earth, and their commingling with the earthly (which is matter, and therefore the realm of evil 'are sometimes according, and sometimes contrary to (divine) nature' when those circulations- which eliphas levi calls' currents of the astral light- in the universal ether which contains in itself every element, take place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. the occult power

ithout eyes, hear without ears, and sense without organs" according to the graphic expression of the commentary. the too puritan idealist is at liberty to spiritualise the tenet, whereas the modern psychologist would simply try to spirit away our "fallen" yet still divine, human soul in its connection with buddhi. the mystery attached to the highly spiritual ancestors of the divine man within the earthly man is very great. his dual creation is hinted at in the puranas, though its esoteric meaning can be approached only by collating together the many varying accounts, and reading them in their symbolical and allegorical character. so it is in the bible, both in genesis and even in the epistles of paul. for that creator, who is called in the second chapter of genesis the "lord god" is in the

eric meaning can be approached only by collating together the many varying accounts, and reading them in their symbolical and allegorical character. so it is in the bible, both in genesis and even in the epistles of paul. for that creator, who is called in the second chapter of genesis the "lord god" is in the original the elohim, or gods (the lords, in the plural; and while one of them makes the earthly adam of dust, the other breathes into him the breath of life, and the third makes of him a living soul (ii. 7, all of which readings[[vol. 2, page] 82 the secret doctrine. are implied in the plural number of the elohim "the first man is of the earth, the second (the last, or rather highest) is from heaven" says paul in i. corinthians xv. 47. in the aryan allegory the rebellious sons of bra

exists per se, since each has to be generated and created out of the other, in order to come into being; both must be known and appreciated before becoming objects of perception, hence, in mortal mind, they must be divided. nevertheless, as the illusionary distinction exists, it requires a lower order of creative angels to "create" inhabited globes- especially ours- or to deal with matter on this earthly plane. the philosophical gnostics were the first to think so, in the historical period, and to invent various systems upon this theory. therefore in their schemes of creation, one always finds their creators occupying a place at the very foot of the ladder of spiritual being. with them, those who created our earth and its mortals were placed on the very limit of mayavic matter, and their f

initiates) shall judge angels? finally, it is shown in every ancient scripture and cosmogony that man evolved primarily as a luminous incorporeal form, over which, like the molten brass round the clay model of the sculptor, the physical frame of his body was built by, through, and from, the lower forms and types of animal terrestrial life "the soul and the form when descending on earth put on an earthly garment" says the zohar. his protoplastic body was not formed of that matter of which our mortal frames are fashioned "when adam dwelt in the garden of eden, he was clothed in the celestial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam) was created by the ten sephiroth of the jetziric world

which our mortal frames are fashioned "when adam dwelt in the garden of eden, he was clothed in the celestial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam) was created by the ten sephiroth of the jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly adam. first samael fell, and then deceiving) man, caused his fall also (b) the sentence "they were the shadows of the shadows of the lords" i.e, the progenitors created man out of their own astral bodies, explains an universal belief. the devas are credited in the east with having no shadows of their own "the devas cast no shadows" and this is the sure sign of a good holy spirit. why had t

only[[footnote(s* pindar. nem. x, 60, dissen* schol. eurip "orestes" 463, dindorf. see decharme's "mythol" etc, p. 654* the monad is impersonal and a god per se, albeit unconscious on this plane. for, divorced from its third (often called fifth) principle, manas, which is the horizontal line of the first manifested triangle or trinity, it can have no consciousness or perception of things on this earthly plane "the highest sees through the eye of the lowest" in the manifested world; purusha (spirit) remains blind without the help of prakrit (matter) in the material spheres; and so does atma-buddhi without manas "morals" p. 484 f* this strange idea and interpretation are accepted by decharme in his "mythologie de la grece antique "castor and pollux" he says "are nothing but the sun and[[foo

BLAVATSKY H P COSMOGENESIS

ootnote(s* vajra- diamond-holder. in tibetan dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. the explanation with regard to the "anupadaka" given in the kala chakra, the first in the gyu(t) division of the kanjur, is half esoteric. it has misled the orientalists into erroneous speculations with respect to the dhyani-buddhas and their earthly correspondencies, the manushi-buddhas. the real tenet is hinted at in a subsequent volume (see "the mystery about buddha, and will be more fully explained in its proper place* to quote hegel again, who with schelling practically accepted the pantheistic conception of periodical avatars (special incarnations of the world-spirit in man, as seen in the case of all the great religious reformer

m" 5th annotated edition, pp. 171-173* the first and greatest reformer who founded the "yellow-caps" gyalugpas. he was born in the year 1355 a.d. in amdo, and was the avatar of amitabha, the celestial name of gautama buddha[[vol. 1, page] 109 theogony of the creators. correctly states "the glorious counterparts in the mystic world, free from the debasing conditions of this material life" of every earthly mortal buddha- the liberated manushi-buddhas appointed to govern the earth in this round. they are the "buddhas of contemplation" and are all anupadaka (parentless, i.e, self-born of divine essence. the exoteric teaching which says that every dhyani-buddha has the faculty of creating from himself, an equally celestial son- a dhyani-bodhisattva- who, after the decease of the manushi (human)

e- that of a living force created by will, in those phenomena where the seemingly subjective acts on the seemingly objective and propels it to action. fohat is not only the living symbol and container of that force, but is looked upon by the occultists as an entity- the forces he acts upon being cosmic, human and terrestrial, and exercising their influence on all those planes respectively. on the earthly plane his influence is felt in the magnetic and active force generated by the strong desire of the magnetizer. on the cosmic, it is present in the constructive power that carries out, in the formation of things- from the planetary system down to the glow-worm and simple daisy- the plan in the mind of nature, or in the divine thought, with regard to the development and growth of that specia

belongs' this ought to have shown plainly that the other planets were also 'strings' or chains. if he (meaning the objector) would perceive even the dim silhouette of one of such 'planets' on the higher planes, he has to first throw off even the thin clouds of the astral matter that stands between him and the next plane" it becomes patent why we could not perceive, even with the help of the best earthly telescopes, that which is outside our world of matter. those alone, whom we call adepts, who know how to direct their mental vision and to transfer their consciousness- physical and psychic both[[vol. 1, page] 167 priceless advice, neglected. to other planes of being, are able to speak with authority on such subjects. and they tell us plainly "lead the life necessary for the acquisition of

and therefore was designed; conscious of thought, of more capacious breast for empire formed and fit to rule the rest" it was called into being, a ready and perfect vehicle for the incarnating denizens of higher spheres, who took forthwith their abodes in these forms born of spiritual will and the natural divine power in man. it was a child of pure spirit, mentally unalloyed with any tincture of earthly element. its physical frame alone was of time and of life, as it drew its intelligence direct from above. it was the living tree of divine wisdom; and may therefore be likened to the mundane tree of the norse legend, which cannot wither and die until the last battle of life shall be fought, while its roots are gnawed all the time by the dragon nidhogg; for even so, the first and holy son o

nis, or spirits of the earth; for its moral, psychic, and spiritual nature, it is indebted to a group of divine beings, the name and characteristics of which will be given in book ii. collectively, men are the handiwork of hosts of various spirits; distributively, the tabernacles of those hosts; and occasionally and singly, the vehicles of some of them. in our present all-material fifth race, the earthly spirit of the[[vol. 1, page] 225 spirit falling into matter. fourth is still strong in us; but we are approaching the time when the pendulum of evolution will direct its swing decidedly upwards, bringing humanity back on a parallel line with the primitive third root-race in spirituality. during its childhood, mankind was composed wholly of that angelic host, who were the indwelling spirits

the theosophists- esoteric pneumatics. 1. ditto, for it is atma-buddhi-manas. 2. ditto* 3. spiritual soul. 4. mediator between spirit and its man, the seat of reason, the mind, in man. 5. correct. 6. too uselessly apocalyptic. why not say that the astral reflects the good as well as the bad man; man, who is ever tending to the upper triangle, or else disappears with the quaternary. 7. ditto, the earthly image- occult pneumatics. as given by the occultists. 1. manas is immortal, because after every new incarnation it adds to atma-buddhi something of itself, and[[second column continued on next page[[footnote(s* eliphas levi has, whether purposely or otherwise, confused the numbers: with us his no. 2 is no. 1 (spirit; and by making of nephesch both the plastic mediator and life, he thus mak

next element added to our resources in the next round, permeability will become so manifest a characteristic of matter, that the densest forms of this will seem to man's perceptions as obstructive to him as a thick fog, and no more. let us return to the life-cycle now. without entering at length upon the description given of the higher lives, we must direct our attention at present simply to the earthly beings and the earth itself. the latter, we are told, is built up for the first round by the "devourers" which disintegrate and differentiate the germs of other lives in the elements; pretty much, it must be supposed, as in the present stage of the world, the aerobes do, when, undermining and loosening the chemical structure in an organism, they transform animal matter and generate substan

BLUE EQUINOX

ow) does more actual grind than he ever did. 24 full dress magick ceremonies in the first weeks of 1914, and about 2 hours every morning writing up the records. and in this please include 2 bad goes of influenza and bronchitis. o.m] july 9, 7:20.7:24 a.m. dragon. rather bad. tried to do practice outside in the rain, there being no room in the tent. note: man, wife and baby together with all one.s earthly belongings in a tent 12. 10. in wet weather, is certainly a record [i.ve been one of 5 big men in a tent 7.6 6. in a hurricane blizzard on a glacier. but you win..o.m] aug. 8. note. i begin to feel the fuller life again. these few pages of edward carpenter have acted like a draught of living water and revived me a great deal. i feel a secret joy to-night. the unaccountable inner joy which

lieve that lust can ever be killed out if gratified or satiated, for this is an abomination inspired by mara. it is by feeding v ce that it expands and waxes strong, like to the worm that fattens on the blossom.s heart. the voice of the silence 29 this verse must not be taken in its literal sense. hunger is not conquered by starvation. one.s attitude to all the necessities which the traditions of earthly life involve should be to rule them, neither by mortification nor by indulgence. in order to do the work you must keep in proper physical and mental condition. be sane. asceticism always excites the mind, and the object of the disciple is to calm it. however, ascetic originally meant athletic, and it has only acquired its modern meaning on account of the corruptions that crept into the pra

of the redeemer of the sun as he descends from the zenith, or passes from the summer solstice to his doom, must be a voluntary absorption of death in order to turn it into life. never again must the adept be deceived by his impressions, though there is that part of him which suffers. the equinox 104 59. for, as the diamond buried deep within the throbbing heart of earth can never mirror back the earthly lights, so are thy mind and soul; plunged in dhyana-marga, these must mirror nought of maya.s realm illusive. it is now evident that a most unfortunate metaphor has been chosen. a diamond is not much use when it is buried deep within the throbbing heart of earth. the proper place for a diamond is the neck of a courtesan. 60. when thou hast reached that state, the portals that thou hast to

ed. the gates open of themselves to the master of the temple. 61. till then, a task far harder still awaits thee: thou hast to fee! thyself all-thought, and yet exile all thoughts from out thy soul. the discourse again reverts to another phase of this task of vairaga. it is just as in the .earth-bhavana. where you have to look at a frame of earth, and reach that impression of earth in which is no earthly quality .that earth which is not earth. as the qabalah would say. so on this higher plane you must reach a quintessence of thought, of which thoughts are perhaps debased images, but which in no way partakes of anything concerning them. the seven portals 105 62. thou hast to reach that fixity of mind in which no breeze, however strong, can waft an earthly thought within. thus purified, the

is not earth. as the qabalah would say. so on this higher plane you must reach a quintessence of thought, of which thoughts are perhaps debased images, but which in no way partakes of anything concerning them. the seven portals 105 62. thou hast to reach that fixity of mind in which no breeze, however strong, can waft an earthly thought within. thus purified, the shrine must of action, sound, or earthly light be void; e.en as the butterfly, o.ertaken by the frost, falls lifeless at the threshold. so must all earthly thoughts fall dead before the fane. again another phase of this task. complete detachment, perfect silence, absolute will; this must be that pure chiah which is utterly removed from ruach. 63. behold it written .ere the gold flame can burn with steady light, the lamp must stan

BOOK T

strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established strength sun aries 47 4 of wands perfected work

ings of the small cards of the suits, as classified under the nine sephiroth below kether. mars 1. leo valour 7 of wands. 2. scorpio loss in pleasure 5 of cups. 3. capricorn material works 3 of pentacles. 4. pisces perfected success 10 of cups. 5. aries dominion 2 of wands. 6. gemini despair and cruelty 9 of swords. sun 1. virgo prudence 8 of pentacles. 2. scorpio pleasure 6 of cups. 3. capricorn earthly power 4 of pentacles. 4. aries established strength 3 of wands. 5. gemini ruin 10 of swords. venus 1. virgo material gain 9 of pentacles. 2. scorpio illusionary success 7 of cups. 3. aquarius defeat 5 of swords. 4. aries perfected work 4 of wands. 5. cancer love 2 of cups. mercury 1. virgo wealth 10 of pentacles. 2. sagittarius swiftness 8 of wands. 3. aquarius earned success 6 of swords

ngs; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudiced. keen in matters of gain; sometimes given to seeking after impossibilities. binah of hb:h (business, paid employment, commercial transaction. herein are hb:ychvyh and hb:lhchyh angelic rulers. xxxviii. the lord of earthly power four of pentacles a hand holding a branch of a rose tree, but without flowers or buds, save that in the centre is one fully blown white rose. pentacles are disposed as on the points of a square; a rose in its centre. symbols sun and capricorn above and below to represent the decan. assured material gain: success, rank, dominion, earthy power, completed but leading to nothing beyond

f material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are mercury and taurus. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of hb:h (loss of profession, loss of money, monetary anxiety. herein the angels hb:mbhyh and hb:pnyal rule. xlix. the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white roses and buds

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

"the between times. you may have heard of such things as "guardian angels" and "spirit guides" and wondered if they really exist. in a sense they do. it means that a spirit is always watching over a less developed spirit here on earth. since time does not exist in the between-times (it is a human-made concept, for the sake of reference only) then to watch over an earth-bound spirit for its whole earthly lifetime would not actually hinder the watcher's progress. in fact, it would add to it in the sense of gaining "student-teacher" experience. witches always hope that they will be reborn in the next life with those they have known and loved in this one. from psychic experiences, etc, it seems that this is often the case. many times a couple will stay together throughout a number of lifetime

roubles and misfortunes! these are general associations, so just keep them in mind. you should also try the tree of life spread, to see how you like it. it, also, uses ten cards plus the significator: figure 9.1 1 querant's highest intelligence ideals 2 creative force 3 life, wisdom 4 virtues; good qualities 5 conquest 6 health 7 love; lust 8 arts, crafts; procreation 9 imagination; creativity 10 earthly home a very useful layout, especially for a quick reading, is the seax-wica path spread, which uses eight cards (picked by the querant) and the significator: s significator 1 inner self 2 goals (ideals) 3 past 4 family 5 health 6 religion 7 friends 8 final outcome (future) practice as much as you can. read for everyone people you know well and people you don't know at all. don't be afraid

CALLING TO THE FIRST OF WITCH BLOOD

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 of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain

CASE PAUL F THE BOOK OF TOKENS

he flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i th, because both add up to 418. the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d a platinum credit card to pay the taxi fare home if the handsome prince is short of money and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that has been gathering dust, do whatever it takes to help ourselves to get the results we desire. my late mother would always say if i asked f

es and make wishes as well as on the full moon and on the major festivals. you may arrange a special evening also for healing work, especially if this is an area that you would like to develop collectively. you can hold separate meetings for planning, but if you wish to make practical decisions at a meeting before an esbat, always carry out a ritual to strengthen harmony after such discussions as earthly issues can intrude on even the most spiritual gathering. another good time is afterwards when you are eating and drinking and so are relaxed and full of good feelings. even then, have a short collective rite before you separate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense

who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the cosmos, to keep out all negativity, earthly or otherwise. but the greatest protection is a pure heart and pure intent, much harder to attain than learning any complex ritual. the goddess as focus many beliefs emphasise the polarity of the female/male, goddess/god and anima/animus energies. the bringing together of these two powers, the sacred marriage that is celebrated symbolically in the great rite of the union of earth and sky, i

s in ancient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teaching his people about agriculture and the arts. but osiris's brother seth was jealous and vowed to kill him. seth invited osiris to a feast and showed the guests a fine coffer, promising that whoever fitted inside would be the owner. osiris stepped inside the coffer and it fitted perfectly. seth slammed the lid tight and he an

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ongolese, for example, envisioned the world as a multidimensional structure, with two mountains connected at their foundations and divided by a barrier or horizon line, symbolized by water. they believed that on death human beings would pass into the other realm, a land paralleling that of the living and inhabited by ancestors, ghosts, and spirits who were able to affect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas

ligions, particularly those with european cognates, are discernible in some of the earliest descriptions of black american "magic" to take one example: both africans and europeans in colonial america held certain common cosmological perspectives, such as that of a universe that abounded with divine activity and power. both groups incorporated their otherworldly visions into their understanding of earthly experiences. english protestants often read unusual events as evidence of the divine presence in everyday life, acknowledging the activity of a creator deity who operated through omens and portents within the natural order, or signs and wonders in the heavens, a philosophy known as providentialism "comets, hailstorms, monster births and apparitions" and other disruptions of the ordinary we

luenced each other. while anglo-american christians utilized a colorful language of "wonder" and "remarkable providences" to bear witness to the proximity of the supernatural in their lives, africans depicted the universe in myth and beckoned the timeless inhabitants of the spiritual world with ritual. in some cases, images from european folklore wove their way into the cosmologies of africa. the earthly reality of witches, demons, and other purveyors of misfortune underwrote the oral traditions and beliefs of both races. stories passed on of restless souls and apparitions.such as "raw head and bloody bones" a fiendish specter appearing in africanand anglo-american folklore traditions.demonstrate the assimilation of european and african supernatural motifs into a shared complex by whites a

guaranteed health and protection to their wearers.[22] throughout africa charms were created that were conceived as portable containers for spiritual entities. these containers were believed to possess efficacious powers. in kongo, central africa, the manufacture of minkisi blurred the lines between magic and religion. minkisi were spiritual beings who interacted with and often assisted humans in earthly endeavors. they could be found in composite, fabricated materials or manifested in unusual objects that were identified as having sacred significance by the persons who found them. these included minkisi that were incarnated as twisted, misshapen roots or stones or strangely deformed things. others were synthetic creations, bags, sculpted containers, or figures containing a combination of

during his ministry he had demonstrated such talents as "spiritual" writing and singing, and had once levitated, according to his own account. mason owned a collection of unusually formed objects including roots, branches, and vegetables that he consulted as "sources for spiritual revelations" revisiting the tradition of conjuring charms. mason would illustrate his sermons by referring to these "earthly signs" and "freaks of nature" as he called them "when scriptural texts seem to fail and audiences seem to tire of the monotony of black magic page 69 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 sermons" wrote c. g. brown, a secretary of the church of god in christ in the early twentieth century "the spirit directs elder mason's mind to a sig

CHRONOLOGIA RORISPERGIUS

m of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1

emiae 1477 thomas norton writes his ordinall 1477- 1558 valerianus, pierius giovanni pietro delle fosse. hieroglyphica(basle, 1556. 1480: bembo, an italian artist produces several decks, of which portions still exist. some are commissioned by filippo maria viscounti prior to his death in 1447. 1483 martin luther born eisleben, saxony, germany. 1484 avicenna's de anima. hieronymous bosch garden of earthly delights 1485 geber summa perfectionis 1485-1535 henry cornelius agrippa 1486 giovanni pico della mirandola writes his oration on the dignity of man as an introduction to 900 theses to be debated in florence (inspired by the hermetic text asclepius, available throughout the middle ages in latin and attributed to apuleius of madaura before the arrival of the greek pimander. pico della miran

COLLIER IRENE CHINESE MYTHOLOGY

assist any travelers on the deserted road. when kuan yin came across the very last mountain range, she found monkey encased in a stone box. five hundred years had passed since the buddha s challenge. monkey was sorry that he had been greedy and arrogant. like the others, he agreed to convert to buddhism and offered his help to worthy pilgrims. tripitaka finally, kuan yin reached the palace of the earthly chinese emperor. when she explained her mission, the emperor readily agreed to finance the journey to india. like the buddha and kuan yin, he was greatly concerned about the selfishness and greed of his people. if, as they hoped, the pilgrims were successful in their quest, the merit of the new religion could be proclaimed throughout the land. however, the emperor knew that wandering souls

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

8-203 chapter 4 from rhodes to ruin ome people find it difficult to understand at first how this manipulation can be continued across the generations, but in fact it's very simple- coordination and inspiration from the fourth dimension. and those who have reached the top of the human pyramid are always on the lookout for people of the right calibre and attitude who can take over from them, as the earthly representations of the prison warders. the knowledge of the new world order agenda and the methods of manipulation are also passed on across the generations of certain families, which makes the process easier. i believe that the same streams of consciousness have been constantly incarnating 'dying, and reincarnating over the thousands of years to keep the plan going. just as those wishing

DAVID ICKE CHILDREN OF THE MATRIX

e "jesus" was first mentioned. t 12 children of the matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the old

ion to the end of atlantis. it said that one of the three atlantean cataclysms, which destroyed the continent in stages, happened around 10500bc, and was caused by a close pass of the earth by mars, which has been knocked out of its original orbit. the same theme keeps returning from many diverse sources and, somewhere within this, the detailed truth is waiting for us. james churchward has a more earthly explanation for the cataclysms. he says there are enormous "gas belts" and chambers under the earth and when these "blow" on a vast scale, the land above is destroyed. he says these gas belts ran under both lemuria/mu and atlantis. what caused the cataclysms is open to debate, but that they did happen is a statement of fact. a similar theme can be found in the tens of thousands of ancient

er to events in lemuria and atlantis. all this makes more understandable the countless stories told today by people claiming to have been abducted by non-human entities that forced them to have sex or took their eggs. the babies that result often disappear in early pregnancy with no medical explanation. of course, there are many "abduction" experiences that are simply invented or have other, more earthly, explanations, but to dismiss them all, given their number and often consistency of detail, would be just as ridiculous as believing every word of every one. the sumerian tablets tell of how the original breeding programme was headed by the chief scientist of the anunnaki, called enki, or "lord of the earth (ki= earth, and their expert in medicine, ninkharsag, also known as ninti("lady lif

these, then? they all pre-date "jesus, often by thousands of years. attis, the son of god of phrygia he was born on december 25th to a virgin mother. he was called a "saviour, the only begotten son, and died to save humanity. he was crucified on a friday "black friday- and his blood was spilled to redeem the earth. he suffered death "with nails and stakes. he was the father and son combined in an earthly body. he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to have disappeared from the tomb and he was resurrected as the "most high god. his body was symbolised as bread and eaten by those who worshipped him. krishna (christ, the son of god of india he was born to a virgin mother on december 25th and his father was a carpenter. a st

DAVID ICKE THE BIGGEST SECRET

ate, from thelatin vulgata, meaning in common use. the english derivative, vulgar, meaning inpoor taste, would have been a better description. jerome edited the texts as he saw fitand rejected those which didnt support the creed of nicaea. he worked with anotherchurch father, the sex bomb, augustine. jerome and augustine both agreed thatwomen were morally and spiritually inferior and that sex and earthly pleasures were asource of evil which kept men from their spiritual path. poor sods. they examined 13gospels, nine acts and teachings of the apostles, plus 31 letters and other writings. theydecided which were orthodox and which were to be rejected. their choice wassupported by the council of carthage in 397 and confirmed again by pope innocent i ahundred years later. jeromes vulgate bible

DAVIDSON DAN SHAPE POWER

nd energies. 3.9 bibliography 1. crop circles: harbingers of world change. alick bartholomeu, gateway, bathe, uk, 1991. 2. feng-shui the science of sacred landscape in old china. ernest j. eitel, synergetic press, tucson, arizona, 1984. 4. interior design with feng-shui. sarah rossbach, e.p. dutton, a division of nal penguin inc, 2 park avenue, new york, n.y. 5. dawn behind the dawn: a search for earthly paradise geoffrey ashe, new york: a john macrae book, henry holt and company, 1992 6. a quest for the beginning and the end. graham hancock, gerald hawkins, new york: a delta book, 1965. 7. divining, the primary sense. herbert weaver, routledge& kegan paul ltd, 39 store street, london wc1e 7dd, 1978. c h a p t e r 4 pyramid energy 4.1 introduction to the pyramid the pyramids in egypt are o

DEMONIC BIBLE

etc (20) purson- the twentieth spirit is purson, a great king. his appearance is comely, like a man with a lion s face, carrying a cruel viper in his hand, and riding upon a bear. going before him are many trumpets sounding. he knoweth all things hidden, and can discover treasure, and tell all things past, present, and to come. he can take a body either human or a rial, and answereth truly of all earthly things both secret and divine, and of the creation of the world. he bringeth forth good familiars, and under his government there be 22 legions of spirits, partly of the order of virtues and partly of the order of thrones. his mark, seal, or character is this, unto the which he oweth obedience, and which thou shalt wear in time of action, etc (21) marax- the twenty-first spirit is marax. h

rty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient ones and where it might be found. his word is baldikhu and his seal is this: the forty-second nam is lugalugga knows the essence of all spirits, of the dead and the unborn, and the starry and the earthly, and the spirits of the air and the spirits of the wind as well. which things he may tell thee, and thou wilt grow in wisdom. his word is zidur and his seal is thus: the forty-third name is irkingu this is the power that laid capture to the commander of the forces of the ancient ones, kingu mighty demon, that marduk might lay hold of him and, with its blood, create the race of men and seal

aeonic sphere itself. the magician who declares a law or speaks a "word" which changes the current aeon or brings about the creation of a new aeon, becomes a magus. the first key anton lavey writes: the first enochian key represents an initial proclamation from satan, stating the inception of the laws of temporal theologies and of the lasting power which resides in those bold enough to recognize earthly beginnings and absolutes (enochian) ol sonuf vaoresaji, gohu iad balata, elanusaha caelazod: sobrazod-ol roray i ta nazodapesad, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. casarem ohorela caba pire: das zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vep

es, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true worshipper of the highest and ineffable king of hell! the second key anton lavey writes: in order to pay homage to the very lusts which sustain the continuance of life, itself, the second enochian key extends this recognition of our earthly heritage unto a talisman of power (enochian) adagita vau-pa-ahe zodonugonu fa-a-ipe salada! vi-i-vau el! sobame ial-pereji i-zodazodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca cano- quoda!

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

alectic, hegelian: see thesis-antithesis-synthesis theory. directive: a sample or representative of what is sought, used as an aid in dowsing (q.v. sometimes, especially in dowsing with a pendulum (q.v) this substance/material is called a witness. discarnate: without physical body. discarnate beings can have become separated from their physical (e.g, human souls after death) or may never have had earthly bodies (e.g, archangels (q.v, elementals (q.v, etc. diviniation: 1) the art of revealing by occult practices the future or matters that are hidden. 2) discovery of the future or of the unknown, usually by a specific technique rather than spontaneously. the different types or techniques of divination are too may to mention here, but western occultism favors astrology (q.v, palmistry (q.v, t

DION FORTUNE MYSTICAL QABALA

: tzedek, jupiter. spiritual experience: vision of love. virtue: obedience vice: bigotry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron. pyramid. equal armed cross. orb. wand. sceptre. crook. tarot cards: the four f ours. four of wands: perfected work. four of cups: pleasure. four of swords: rest from strife. four of pentacles: earthly power. colour in atziluth: violet. deep briah: blue. yetzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three supernals and the next pair of balancing sephiroth upon the tree there is a great gulf fixed [page 162] which is called by mystics the abyss. the next six sephiroth, chesed, geburah, tiphareth, netzach, hod, and yesod, constitute what qabalists call micropr

presenting admirably the achievement of the king in peace-dome in his well-governed kingdom. the four of cups is called the lord of pleasure, and is in keeping with the title of splendour assigned to chesed and with the brilliancy of its angelic host. the four of swords indicates rest from strife, and agrees perfectly with the significance of the seated ruler. the four of pentacles is the lord of earthly power, a symbolism sp obvious that it needs no elucidation. 30. the consideration of the yetziratic text has been left to the last in this study, in order that the sequence of the symbolism, unfolding in such ordered relationship, might not be broken in upbn. moreover, this text contains so much significance that it is best studied when we are as fully equipped as possible with the cognate

im, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem of evil; and one of the things least [page 174] adequately dealt with in the christian ethic is the problero of force, or severity, as contrasted with mercy and rnildness consequently geburah, the

tions, for they represent the etheric side of the affair, their psychological influence is well known, but the fine art of using them psychologically has been but little studied outside occult lodges. the use of perfumes is the most effectual way of playing on the emotions, and consequently of changing the focus of consciousness. how quickly do our thoughts turn away from mystical qabala page 180 earthly things when the driftin smoke of incense comes to us from the high altar; how quickly do they return to them again when we get a whiff of patchouli from the next pew! 33. and in the four tarot cards assigned to this sephirab how clearly do we see the workings of the etberic magnetism appearing. there is great strength when we are on the earth-contacts and blessed of pan; there is also mate

ristics, and even subordinate titles in a bewildering manner in greek myths and art. likewise do priapos, pan, apollo, and zeus. the best we can say of them is that all the goddesses are great mothers and all the gods are givers of life; the difference between them lying not in function but in he level upon which they function. a distinction is drawn between the celestial venus and the goddess of earthly love of the same name; the discerning can see an equal distinction, and an equal underlying identity, between zeus the all-father, and priapos, equally addicted to fatherhood, but after another manner, the one being earthly where the other is celestial. nevertheless, they are not two gods, but one god: just as binab and malkuth are not two distinct types of force, but the same force functi

out clearly in the greek myths, wherein we find such positive eart forces as pan, who, by virtue of his goat-symbolism, cannot be assigned otherwise than to the sphere of earth, for capricorn is the most earthy of the earthy triplicity. pan represents the positive magnetism of the earth uprushing in its return to the all-father. ceres, on the other hand, or many-breasted diana, who are both very earthly venuses and far from virgin, represent the final earthmg of the heavenly force in dense matter. hera, who has been called the celestial venus or heavenly aphrodite, represents the return of the uprushing earth-force to heaven, and is eatth-positive on a celestial level. 69. these are things difficult to elucidate to those who have not seen the sun at midnight. they yield much to meditation

DONALDTYSON CORONZON

therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next to the earthly sphere of the four elements is numbered 30. one call is used to invoke the spirits of all the aethyrs, but the name of each aethyr is inserted into the first sentence of this invocation to differentiate it. the name of the tenth aethyr is zax. it is unique in that it is associated with the spirit names that lie upon the black cross of the great tablet of the watchtowers. all the other aeth

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

epi i, 1. 465, 466. 6. the pyramid of pepi ii, 1. 665. 7. in reading egyptian religious texts, the existence of the heavenly annu, which was to the egyptians what jerusalem was to the jews, and what mecca still is to the mubammadans, must be remembered. the heavenly annu was the capital of the mythological world (see naville, todtenbuch (einleitung, p. 27, and was, to the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judg

EMPERORS NEW RELIGION CHURCH OF SATAN

lf the church of satan has caused outrage and extensive media attention since its inception as the boldest champion of satan in the occult explosion peaking in the 1960es, and for better or for worse has become synonymous with modern satanism. it asserts that satanism is a unique philosophy distinctly tailored to man s life on earth which, if followed, has the potential to increase the follower s earthly success. this paper investigates the church of satan, its ideology, and its practices, and observes that the church of satan includes the same dynamics as can be observed in many other religions. in addition, the church of satan appears to deliberately mislead its members via conflicting policy statements and communication. the paper concludes that the church of satan is a personality cult

is quite understandable that their reaction is that of someone that has been personally attacked if someone dares to criticize their leader or organization. 3. the religious group prefers to view itself as isolated from people outside of the group [31, p. 34] a religious group often sees itself as saved compared to people outside of the group. its followers feel that the group s path to success (earthly or otherwise) is the best path for themselves. groups may be more or less accepting of other groups, but usually do not acknowledge the routes taken by those groups as leading to the best final destination, wherever that be. the church of satan consistently describes itself as an alien elite. its followers are thought to constitute a peerless group of human beings whose conviction provides

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sonment in the monastery of fulda. adam, book of the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth

n the ground, anon approaching near and nearer, reach the ears of the spectators. at length the priest announces that the spirit is present, and is prepared to answer questions. an indispensable preliminary to any inquiry is to insert a handful of tobacco, or a string of beads, or some such douceur under the skins, ostensibly for the behalf of the celestial visitor, who would seem not to be above earthly wants and vanities. the replies received, though occasionally singularly clear and correct, are usually of that profoundly ambiguous purport which leaves the anxious inquirer little wiser than he was before. for all this, ventriloquism, trickery, and shrewd knavery are sufficient explanations. nor does it materially interfere with this view, that converted indians, on whose veracity we can

rally an exact counterpart of the person it represented, and, like the apparitions reported in more recent times, its dress was that worn by the deceased in its lifetime. it was generally accepted in indigenous cultures that the spirits of the departed mingled with the living, coming and going with no particular object in view or, on occasion, with the special purpose of visiting the scene of his earthly life. it may be that the spirit was demanding its body be buried with the proper ceremonial rites, if this had not been done, for a spirit cannot have any rest until the burial rite has been duly performed. in china, the most common ghost was that of a person who had been murdered, and sought revenge on his murderer. in australia, the spirit of one who had been murdered, or had died a viol

tly relieved when the actual news of death arrives. phenomena of sound are often recorded in place of a visual apparition. sometimes they attempt to prove identity, imitating the professional work of the departed. they differ from poltergeist phenomena, as the latter do not coincide with death. if no definite message is conveyed, the apparition may be explained by a spirit s continued interest in earthly occupations. spiritualists often suggest that some spirits of the deceased apparently cannot adjust immediately to their new surroundings, and they may be seen for a while in favorite haunts or at their usual work, being somehow enabled, when recently freed from the body, to enjoy a fuller perception of earthly scenes than it is afterward possible to retain. knowledge and memory are the tw

on after his departure from st. thomas, applewhite met nettles, a nurse who was knowledgeable of occult matters, especially astrology and channeling. as their relationship grew, they became convinced that they were the two witnesses spoken of in the bible (rev. 11:1.14. shortly thereafter they began to tour the country searching for some people who would join them in a movement to transcend their earthly containers (bodies) and ascend to a higher level of existence. several hundred people responded. during this period applewhite and nettles referred to themselves as bo and peep. the group that gathered around the pair fully expected to be taken off the earth in a flying saucer shortly after they joined the group. when that did not occur, applewhite, nettles, and their followers settled fir

ce for them. about this same time, applewhite underwent surgery to have his sexual organs removed and suggested that the men in the group follow his example. several did, though castration is not routine surgery, they found it difficult to locate a doctor who would agree to do it. over the following decade applewhite kept the group focused upon the approaching endtime and the need to renounce all earthly attachments. during the early 1990s, applewhite came back into the public eye as he led new efforts to recruit members to the dwindling group in what he saw as a final push. these efforts included some programs on public access television and the production and distribution of several video tapes and a book. in the mid- 1990s he began to inject the idea that the movement to the higher leve

sin means, literally, hashish user. the niziriyah again moved their headquarters, to the alamut valley in northern persia, and here built a mountain fortress. the men who resided in the fortress smoked hashish and learned the fine art of killing. they were masters of the sword and proficient with poisons. they became the terror of muslim lands for the next two centuries. alamat was designed as an earthly representation of paradise and those sent out on killing missions were assured that if they died during their mission they would go straight to the heavenly paradise. alamut was fi- assagioli, roberto encyclopedia of occultism& parapsychology. 5th ed. 96 nally captured in 1256, but assassin fortresses in syria survived until the sixteenth century. the assassins gradually dropped their dist

ine orders of evil spirits, these being false gods, lying spirits, vessels of iniquity, revenge led by asmodeus, deluders by the serpent, turbulents by merigum, furies by apollyon, calumniators by astaroth, and tempters by mammon. these demons again are named separately, the meaning of each name indicating the possessor s capacity, such as destroyer, devastator, tumult, ravage, and so forth. each earthly vice and calamity was personified by a demon.moloch, who devours infants; nisroch, god of hatred, despair, fatality; astarte, lilith, and astaroth, deities of debauchery and abortion; adramelek, of murder, and belial, of red anarchy. according to the grimoires, the rites and rules are multifarious, each demon demanding special invocation and procedure. the ends that might be obtained by pe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

n spiritualism by john worth edmonds and g. t. dexter (2 vols, 1853.55: i felt on one of my arms what seemed to be the grip of an iron hand. i felt distinctly the thumb and fingers, the palm of the hand, and the ball of the thumb, and it held me fast by a power which i struggled to escape from in vain. with my other hand i felt all round where the pressure was, and satisfied myself that it was no earthly hand that was thus holding me fast, nor indeed could it be, for i was as powerless in that grip as a fly would be in the grasp of my hand. the word materialization was first used in 1873 in the united states in place of spirit forms. hands and arms were seen in the seances of the davenport brothers in the earliest days of modern spiritualism. according to epes sargent s the scientific basi

i telepatici e le allucinazioni veridiche. n.p, 1897. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. morya, master one of the masters originally contacted by helena petrovna blavatsky, cofounder of the theosophical society. according to theosophical teachings there exists a spiritual hierarchy composed of individuals who have finished their round of earthly reincarnations and have evolved to the spiritual planes, from which they guide the affairs of humanity. those members of the hierarchy closest to humanity are the lords of the seven rays (of the light spectrum. each ray represents a particular virtue, which the lord of that ray exemplifies. master morya, frequently referred to as simply master m, is the lord of the first ray and exemplifie

flashbacks. los angeles: jeremy tarcher, 1983. masters, r. e. l, and jean houston. the varieties of psychedelic experience. new york: delta, 1967. roseman, bernard. the peyote story. north hollywood, calif: wilshire book, 1963. music (paranormal) paranormal music ranges from inspired performances by mediums, to compositions dictated by spirit musicians, to music that is heard without any apparent earthly source. this latter form of paranormal music is perhaps the most impressive. during the seventeenth-century persecution of the huguenots in france, music from invisible sources became a widespread phenomenon. the pastoral letter of pierre jurieu (1689) refers to dozens of instances. the sound of trumpets as if an army were going to battle, the singing of psalms, a choir of many voices, and

ion of music without instruments was rare, the apparent telekinetic playing of instruments was heard fairly frequently. the sitters of d. d. home and william stainton moses were often delighted by music from an invisible source. home relates, in incidents in my life (1863, the following story: on going to boston my power returned, and with it the most impressive manifestation of music without any earthly instrument. at night, when i was asleep my room would be filled as it were with sounds of harmony, and these gradually grew louder till persons in other parts of the house could hear them distinctly; if by any chance i was awakened, the music would instantly cease. in the second volume of his biography, home recounts the following well-attested experience that occurred on easter eve 1866 i

ounded in massachusetts in 1971 by a group of astrologers and physicians interested in exploring areas of mutual concern and possible research. the organization traces its beginning to an informal study group that originally met in 1957 in new york city. the ncgr has developed an interdisciplinary program that includes scientists from many fields. members seek to discover new means of correlating earthly events with celestial phenomena, especially as such discoveries might lead to new insights into human nature. they conduct research on a variety encyclopedia of occultism& parapsychology. 5th ed. national council for geocosmic research 1089 of topics, including astrological characteristics of gifted and mentally challenged persons, timing of earthquakes, the astrological correlates of sids

e shall be set free from matter. the egyptian priests used to tell me that a single touch with the wing of their holy bird could charm the crocodile into torpor; it is not thus speedily, my dear friend, that the pinions of your soul will have power to still the untamed body. the creature will yield only to watchful, strenuous constancy of habit. purify your soul from all undue hope and fear about earthly things, mortify the body, deny self.affections as well as appetites, and the inner eye will begin to exercise its clear and solemn vision. you ask me to tell you how we know, and what is our criterion of certainty. to write is always irksome to me. but for the continual solicitations of porphyry, i should not have left a line to survive me. for your own sake, and for your father s, my relu

possible to create the manifold without self-degradation, and he therefore (from plato) posited a being whom he calls the demi-urge, or artificer, who merely carried out the will of god in constructing the universe. expressed in summary, the mysticism of plotinus is as follows: one cannot know god in any partial or finite manner. to know him truly we must escape from the finite, from all that is earthly, from the very gifts of god to god himself, and know him in the infinite way by receiving, or being received into him directly. to accomplish this, and to attain this identity, we must withdraw into our inmost selves, into our own essence, which alone is susceptible of blending with the divine essence. hence the inmost is the highest, and as with all systems of mysticism introversion is as

rits time for more metaphysical information. thus he initiated the events that culminated in his production of oahspe: a kosmon bible in the words of jehovah and his angel ambassadors. he described these events in a letter dated january 21, 1883, to the editor of the banner of light: i was crying for the light of heaven. i did not desire communication for friends or relatives or information about earthly things; i wished to learn something about the spirit world; what the angels did, how they travelled, and the general plan of the universe. i was directed to get a typewriter which writes by keys, like a piano. this i did and i applied myself industriously to learn it, but with only indifferent success. for two years more the angels propounded to me questions relative to heaven and earth, w

EVERBURNING LAMPS

he history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms 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

being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not a

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ishes. the experience, if that is what it was, frightened him severely. for a time i lost touch with keith. when i next saw him, he told me he had been hearing mental voices and channeling messages from a planet called landa, populated by wise, spiritually committed beings who looked like greek gods and goddesses. keith had learned that he was originally from that planet but had gone through many earthly incarnations so that he could lead the earth as it entered a period of turmoil and destruction before the ships from landa arrived to save the elect. over the years i monitored keith s emerging beliefs and sat in on a few to me unimpressive channeling sessions during which the all-wise david, his father on landa, spoke on a level of verbal and intellectual sophistication that exactly match

ons at him. he glanced at the pale gold disc on his wrist. he replied to certain queries immediately, shaking his head in the negative over others, after looking at his watch (shuttlewood, 1978. at one point shuttlewood asked if george adamski s contact claims were genuine. karne replied sternly that he could not answer that question, though he hinted that the late california contactee was not of earthly origin. at the conclusion of the meeting, shuttlewood gripped karne s wrist and left thumb in what he intended as a gesture of good will, but the visitor winced in pain. earlier, at the commencement of their meeting, karne had not responded to shuttlewood s outstretched hand. shuttlewood watched him walk, turning stiffly to wave farewell, then continue up the street. from the waist up, shu

round earth. in the mid-1950s, concerned about mysterious disappearances of airplanes and their crews, constable asked andolo if he and his associates ever abducted or killed human beings in this way. andolo assured him that the universal plan kept them from causing a physical death wittingly under any circumstance. he warned, however, that dark ones did not recognize these laws. they would steal earthly aircraft in order to learn about earthly technology, and they may desire the entities [persons] in the airplane for purposes of their own, regarding which i shall presently tell you nothing (james, 1958. see also: contactees further reading james, trevor [pseud. of trevor james constable, 1958. they live in the sky. los angeles: new age publishing company. andra-o-leeka and mondra-o-leeka

ix, az: lockhart research foundation. weiss, jann, 1986. reflections by anoah. austin, tx: planetary light association. anthon at the contactee-oriented rocky mountain conference on ufo investigation held in laramie, wyoming, in may 1982, ken mclean read a statement from a mr. watanabe, who claimed to be an extraterrestrial living in a human body. his true name was anthon, and he was in his third earthly incarnation. the first was during the revolutionary war, he said. he was one of 150,000 incarnate beings living on our planet and observing our activities. these beings telepathically communicated their findings to space people both on the surface of our planet and in our upper atmosphere. according to anthon, we are now entering the end of an age that began with jesus appearance, though a

i ru, enki, re p o rtedly saved the human race. when a hostile alien, en l i l, tried to keep the anunnaki from warning humans that the passing near earth of ni b i ru would cause an immense tidal wave, which would sweep over earth and destroy its inhabitants, enki resisted. he told no a h, of biblical fame, about the coming deluge, and noah set to work on his ark, thus ensuring the surv i val of earthly life. the anunnaki supposedly live a very long time because one year to them is the number of earthly years it takes their planet to go around the sun. their technology is so advanced that they developed space flight half a million years ago. they are also able to revive the dead. one critic has written, clearly, sitchin is a smart man. he weaves a complicated tale from the bits and pieces

the energies of contactees and other experients of the paranormal. keel bel i e ved apol to be an ultraterrestrial as opposed to an extraterrestrial, because in ke e l s view such entities come from other realities rather than other planets. though keel did not meet apol himself, a long island woman saw him pull up to her house in a black cadillac, a vehicle favored by the enigmatic men in black, earthly agents for unearthly intelligences. keel reported that the woman thought apol looked hawaiian. when he introduced himself, he shook her hand. his own hand was as cold as ice. keel dedicated his book our haunted pl a n e t (1971) to mr. apol, where ver you are. see also: contactees; keel, john alva; time travelers; ultraterrestrials further reading keel, john a, 1975. the mothman prophecies

pasture with the other cows. the little people do not eat meat. they take the blood home with them (powers, 1994. another abductee, a texas woman named judy doraty, related under hypnosis her alleged observation of a levitation of a calf into a ufo one night in 1973. the gray-skinned humanoid crew cut up the animal while still alive, apparently as part of its study of the effects of pollution on earthly creatures. myrna hansen told a similar story under hypnosis, of an abduction in new mexico in 1980, during which a calf was brought into a ufo and mutilated while still alive. according to ufologist linda moulton howe, a rancher near waco, texas, came upon two greenish humanoids with almond eyes and big, egg-shaped heads as they were carting away one of his calves. terrified, he fled the s

ct and spaceshipboarding. the year 1952 saw a flurry of contact activity. in prescott, arizona, george hunt williamson, his wife, betty, and companions were communicating with martians, uranians, and other extraterrestrials from the solar system via ouija board, radio, and mental telepathy. in july, in the nevada desert, truman bethurum met the crew of a scow from the planet clarion, invisible to earthly eyes because it is always on the opposite side of the sun from earth. though arguably van tassel was the most i n fluential of the first generation of contactees, the most famous was george ad a m s k i. adamski had a long history in california going back to the 1930s as a kind of minor g u ru. when flying saucers rose to pro m i n e n c e in the late 1940s, adamski produced photographs of

FAUST

at fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through earth all onward winging, through all the all harmonious ringing! what pageantry! yet, ah, mere pageantry! where shall i, endless na

till i thank you, poorest one of all the sons of earth, for what you ve done. torn loose by you, from that despair i m freed that nearly drove my senses frantic. that vision, ah! was so gigantic, i could but feel myself a dwarf indeed. i, image of the godhead, and already one who thought him near the mirror of the truth eternal, who revelled in the clearness, light supernal, and stripped away the earthly son; i, more than cherub, whose free force presumed, prophetic, even now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back again. i may not dare to call myself thy peer! what though i had the might to draw thee near, to hold thee i possessed no might. at that ecstatic moment s height i felt so small, so

der 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 crane strives onward toward his home. wagner i ve often had capricious, odd hours of my o

dship s face will never let one see. faust so! that is just, the proper tone: you now want thanks for boring me. mephistopheles without me how would you, earth s wretched son, have kept on living? what would you have done? your hodge-podge of imagination- balderdash! at least i ve cured you now and then of all that trash. in fact, if i had not been here at all, you d long since sauntered off this earthly ball. why here within the cavern s rocky rent thus sit your life away so owl-like and alone? why from the sodden moss and dripping stone sip, like a toad, your nourishment? a fine sweet way to pass the time. i ll bet the doctor s in your body yet. faust can you conceive what new vitality this walking in the desert works in me? yes, could you sense a force like this, you would be devil enou

thus sit your life away so owl-like and alone? why from the sodden moss and dripping stone sip, like a toad, your nourishment? a fine sweet way to pass the time. i ll bet the doctor s in your body yet. faust can you conceive what new vitality this walking in the desert works in me? yes, could you sense a force like this, you would be devil enough to grudge my bliss. mephistopheles it s more than earthly, such delight! to lie in night and dew on mountain height, embracing earth and heaven blissfully, puffing one s self and deeming one a deity; to burrow through earth s marrow, onward pressed by prescient impulse, feel within one s breast all six days work, in haughty power enjoy and know i can t tell what, soon all creation overflow in rapturous love, lost to all sight the child of clay, a

over? homunculus from place to place i flit and hover and wish that in the best sense i might be. my glass i long impatiently to shatter; only from what i ve seen and see, i do not like to venture on this matter. but i ll tell you quite confidentially: i ve tracked two sages whom i ve overheard say nature! nature- twas their only word. i will not part me from them, seeing that they must know this earthly be-ing; and in the end i ll doubtless learn whither most wisely i m to turn. mephistopheles accomplish that in your own way. wherever ghosts may be appearing, the sage finds welcome and a hearing; and that his art and favour may elate, a dozen new ghosts he ll at once create. you ll not gain sense, except you err and stray! you ll come to birth? do it in your own way! homunculus good couns

ms to be. mephistopheles that no bard sings your praise amazes me. and say! how came it, how could it have been? your likeness, worthy ones, i ve never seen! on you the chisel should try out its art, and not on juno, pallas, venus, and that sort. the phorkyads immersed in stillest night and solitude, we three have never felt that thought intrude. mephistopheles how should it? since withdrawn from earthly view, here you see none, nor anyone sees you. but choose in other places to reside where art and splendour equally preside, where daily in quick time from marble blocks heroes leap into life in flocks, wherethe phorkyads silence! stir in us no longings new! what would it profit if we better knew? we, born in night, akin to night alone, are almost to ourselves, to others quite, unknown. mep

in the mild light of the boy crown this pair in plenteous measure. how their union stirs my joy! euphorion. let me be skipping, let me be springing in all the breezes through ether winging is now my passion; it hath me won. faust but gently! gently! don t be rash! check thee that plunge and death may not overtake thee, that we may not perish through our dear son. euphorion. i will no longer stand earthly stresses; let go my hands, let go my tresses, let go my garments, they are all mine. helena. oh, think- believe usto whom thou belongest! how it would grieve us, and how thou wrongest the fair fortune won, mine, his, and thine! chorus. the bond, i fear me, soon is undone! helena and faust. curb, thou tempestuous! for us who love thee, over-impetuous forces that move thee! in rural leisure

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to note that the torah commands us to honor thy father and thy mother. while this is commonly understood to refer to one s earthly parents, its higher meaning enjoins us to honor our divine father and mother. the great and beloved nineteenth century bengali saint sri ramakrishna paramahamsa offered several useful analogies to the relation between vast and small face (static and active aspects of the divine. these included the relation between milk and its whiteness, a gem and its sparkle, a flame and its power to burn

amer is the lord hvhy, and the dreamer and the dream are one. love, lover, and beloved are one. knowledge, knower, and that which is known are one. since the lord hvhy is the active aspect of the mysterious unknown at the roots of all things (ayn, then he/she/it is the teacher at the root of all teachers. this lies at the heart of the admonition not to get attached to, or become the slave of, any earthly teacher. this does not mean that we should not love, honor, and revere holy people, especially those who have been brought to us by the grace of god to help us on our path. rather, 5' 8: h" 2: 2 2:e 8% we should understand that whatever is holy, wise, righteous, and loving in such a soul is the reflection, through them, of the divine. it is to that divine source that we should ultimately c

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ausa, dial, i (dial, ital, pp. 222-3. 2 document, pp. 121-2. 288 giordano bruno: heroic enthusiast and elizabethan queen, of which her name "astraea, the virgin of the golden age, was a symbol: of elizabeth i speak, who by her tide and royal dignity is inferior to no other monarch in the world; who for her wisdom and skill in sound government is second to none of those who hold the sceptre if her earthly territory were a true reflection of the width and grandeur of her spirit, this great amphitrite would bring far horizons within her girdle and enlarge the circumference of her dominion to include not only britain and ireland but some new world, as vast as the universal frame, where her all-powerful hand should have full scope to raise a united monarchy.1 the use of the name "amphitrite" of

ather thames" of whom one is the chief, and it is in the presence of this one that the urn opens of its own accord, the vision is seen, the nine become the nine illuminati' it is clear that the one in whose presence the mystic truth unveils itself, is the unique diana, the amphitrite, in short, the "diva elizabetta (the suspicions of the inquisitors were justified about this, who thus becomes the earthly ruler whom bruno expects to bring in his extraordinary new dispensation. 1 cena, dial. 2 (dial, ital, pp. 67-8. i have discussed this passage in relation to the mystical imperialism surrounding elizabeth in my article "queen elizabeth as astraea, j. w.c.i, x (1947, pp. 80-1. 1 eroici furori, dedication (dial, ital, p. 496. 3 ibid, pt. ii, dial. 5 (dial, ital, pp. n68-9, 1173; williams, ii

FRATER ELIJAH ANGELS OF CHAOS

rm circuits and feedback loops to enhance and keep their reigns of control. rigid self analysis and control must endure, sometimes just making a note of a circuit is enough to temporarily diffuse it. journal exert *b1 (babalon) there are many faces to the lady. she comes and brings evolution as necessary. she is an alchemical solve et coagula. the strange attractor party was an amalgamation of an earthly aspect, although higher forces received the greater interchange. it seemed that any ritual which could have been performed would have been pointless, as the coming of us there was the rite (to what aim, i do not know. but i did note that we as both physical and spiritual manifestations of the body, there was some supra- communication going on, other than just words. this was not at all obv

FREEMASON BLUEBOOK

lissful immortality, and thy name shall have the praise forever. amen. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (30 of 76 [11/22/1999 11:51:55 am] music leyel's hymn. i. solemn suikes the funeral chime, notes of our departing time; as we journey here helow, through a pilgrimage of woe. ii. lord of all! below, above, fill our hearts with uuth and love; when dissolves our earthly tie, take us to thy lodge on high* the broken column. third section. the temple. there are three grand masonic pillars, denominated wisdom, strength and beauty, represented by* the temple was supported by fourteen hundred and fiftythree columns, and two thousand nine hundred and six pilasters; all hewn from the finest parian marble. maine masonic text book file//c /grand lodge/bluebook/blu

or him more abundantly than we can ask or think. remember in thy great mercy his sorrowing relatives and friends. give to them thy peace which passeth all understanding that they may be comforted. may they not sorrow as those who have no hope, but with spiritual vision see beyond the grave the glories of the eternal life to which thou hast called their loved one. teach us anew the brevity of this earthly life, even at its longest. help us to live as becometh immortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (62 of 76 [11/22/1999 11:51:56 am] house not made with hands, eternal in the heavens

mself, we now commit his body to the grave in the sure confidence that his soul is at rest in that eternal temple where life and maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (68 of 76 [11/22/1999 11:51:56 am] love prevail (the master scatters flower petals on the coffin) let us pray. our god and father, we have thus with loving hands committed the body of our brother to its earthly resting place. his soul we commend to thy gracious keeping. as we go our several ways, may thy blessing rest upon us and may thy presence be with us now and evermore. in thy holy name we make our prayer. amen. chapter x. installation of grand officers. a grand master may be installed by a present or past grand master of the same or another jurisdiction: if it is not practicable to have the

east, at the head of an order which is calculated to unite men by true friendship, to extend benevolence, and to promote virtue. and allow me to say that the honor, with which you are invested, is not unworthy of a man of the highest position, or most distinguished abilities. may you do honor to your exalted station: and late, very late in life, may you be transmitted from the fading honors of an earthly lodge, to the mansions prepared for the faithful in a better world! please call up the grand lodge. brethren, behold your grand master! brethren, salute your grand master! the brethren salute by bowing three times with the right hand on the breast, or by giving the grand honors, as the installing officer may direct: after which a procession is formed and the brethren pass around the hall t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

he metals with which the sons of cain had ever wrought. with his hammer he pulverized them and placed them in a fiery furnace to extract by alchemistry, from each particle, the quintessence of knowledge derived in the experience of working with it. thus the combined quintessence of these various base metals would form a spiritual sublimate of knowledge incomparable in potency, valuable beyond all earthly things. being of ultimate purity it would contain no color, but resemble a "sea of glass" whoever should lave in it would find himself endowed with perpetual youth. no philosopher could compare with him in wisdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet the superhuman hierarchs, who work in the world with a potency undreamt of by the mas

ounded the order of temple-builders which bears his name; in that order aspiring souls are still instructed how to fuse the base metals and make the white stone. the symbology of the foregoing will be explained in the following chapters. part v the mystery of melchisedec among all the characters mentioned in the bible none is more mysterious than melchisedec; said to be without father, mother, or earthly kin, and holding the dual office of king and priest. paul in his epistle to the hebrews gives us most information showing the connection between christ and melchisedec, both of them kings and high priests, but of different dispensations "god who at sundry times and in diverse manners spake in times past unto the fathers by the prophets has in these last days spoken unto us by his son whom

FREEMASONS SATANISM AND SYMBOLISM

d by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latt

e was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangle or the water triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply company, 1948, p. 63, repeated on p. 67] as any person familiar with scr

FULLER J F C SECRET WISDOM OF THE QABALAH

(see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gt

thee into the place which i have prepared. beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. 20 the tree of life. the ten sephiroth when combined with the twenty-two letters form what is known as the tree of life, which constitutes the framework of adam qadmon, the heavenly adam, similar in anatomy to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these forces, or qualities, find their activity in the outer or material world, which is alone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided h

istence of a ggood serpent h- the serpent of yetzirah. to simplify this problem it is necessary to enter more deeply into the idea of the fall. sammael of necessity revolts against deity, as symbolized by metatron, and of necessity he is cast out of heaven- that is out of the yetziratic world. in the assiatic world, the world of matter, in order to redeem himself, of necessity he has to tempt the earthly adam. his task there is to cause death, that is to reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trini

yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of god on these vibrations; consequently, of necessity, it must be reversed and becomes dog. 22 the problem of free will. it is apparent that the centre of this prob

er writes the qabbalah shows the existence of four adams, or rather three continuations of the upper heavenly adam. i. the perfect upper heavenly adam of the atzeel-atic world, the world of emanation. it is androgenic and the sole occupant of that world. it is thought of as a manifestation of the deity in the divine d'yook-nah [shadow, or an undefined phantom shade of the tzelem [image, which the earthly man, in the flesh, has never seen. it is a perfect tzure, or prototype, to the second and subsequent adams. in the upper heavenly man is the perfect holy nephesh [instincts, rua'h [reason, neshamah [moral consciousness 'hayyah [animal vitality] and ye'hee-dah [personality, merged in combination yet existing quasi separately. here is also the content of the upper ten sephiroth. it answers t

l, and the nephesh; the fourth to the assiatic world, yhvh, and the hayah (or hay-yah- the supernal man of genesis i, 26. together they represent the grand personality or great universal man, the synthesis of adam qadmon in the four worlds. in the world of assiah, adam qadmon is the symbolical reflection of god, not on the illuminated void, but on the mist of matter, and by this reflection is the earthly adam created. he is androgenous secret wisdom of the qabalah page 51 like his greater prototype in atziluth, being both male and female, and therefore he possesses the power to create and to destroy life; that is to exhale it and breathe it in. thus we see evolved that mysterious and mystical order of revolution. first there is god, or the gods, energy finding its source in the ayin. final

ng of the words but in their every meaning; for even in its physical nature light is a complete mystery. god is light; out of light is the world created, and out of this formal change appears life, the activity of light whilst death is its shadow or darkness. between these two stands love, which is light in its human and creative form. in the zohar we read there is a heavenly david, as well as an earthly one. when god wants to show clemency to the world, he looks at this david, and his visage becomes illuminated. 1 here david represents what we have called the fourth dimension; for whatever is on earth has its counterpart on high, there being no object, however small, in this world but what is subordinate to its counterpart above which has charge of it; and so whenever the thing below best

he first great psychic, or mystical, revolution. as man is fashioned from out of inertia, the dust of the earth, and through the breath of life (that is the essence of the divine dynamic) becomes a living soul, his mind (that is the gorgan h of his thoughts) is constantly attracted towards inertia. it is only when the god within him, the living soul, is aroused, that he can break away from things earthly and soar closer to the divine thought which created him. this breaking away from the inert towards the living is called an act of will. glet there be light! h but in its restricted human form. obviously, then, it is a personal endeavour; that is to say, it can only be accomplished by the individual, for though one individual can obtain guidance from another, the toil and the labour is his

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

y of the male principle, bring forth a child, the fulfilment of which prophecy would vindicate the ancient faith and forever settle the dispute relative to the superiority of the female in the office of reproduction. thus would the woman "bruise the serpent's head" in process of time not only yonigas, but lingajas as well, came to accept the doctrine of the incarnation of the sun in the bodies of earthly virgins. by lingaites, however, it was the seed of the woman and not the woman herself who was to conquer evil. finally, with the increasing importance of the male in human society, it is observed that a reconciliation has been effected between the female worshippers and those of the male. athene herself has acquiesced in the doctrine of male superiority. thalat, the great chaldean deity

l a necessary factor in the creative processes, and although it is capable of producing gods, the mother element possesses none of the essentials which constitute a deity. in other words, woman is not a creator. from the father is derived the soul of the child, while from the mother, or from matter, the body is formed. hence the prevalence at a certain stage of human history of divine fathers and earthly mothers; for instance, alexander of macedon, julius caesar, and later the mythical christ who superseded jesus, the judean philosopher and teacher of mankind. henceforth, caves, wells, cows, boxes and chests, arks, etc, stand for or symbolize the female power. we are given to understand, however, that for ages these symbols were as holy as the god himself, and among many peoples even more

t for the existence of evil without a belief in the immortality of the soul. spirit was eternal, as was also matter. a soul, upon leaving the body, in course of time found its way back to earth, surrounded by conditions suited to its stage of growth. here it must reap all the consequences of its former life. it must also during its stay on earth make the conditions for its next appearance upon an earthly plane. so soon as through a succession of births and deaths it had perfected itself, it entered into a state of nirvana. it was absorbed into the great universal soul. nothing is ever lost "many a house of life hath held me--seeking ever him who wrought these prisons of the senses, sorrow fraught; sore was my ceaseless strife! but now, thou builder of this tabernacle--thou! i know thee. ne

ciples underlying sun-worship were lost or forgotten; when cold and darkness, or the sinking away of the sun's rays, which are necessary to the reappearance of light and warmth, came to be regarded as the destructive element, or the evil principle, woman became identified with this principle. she was the producer of evil, and came to be represented in connection with a serpent as the cause of all earthly or material things. she is destruction, but not regeneration. she is in fact matter. the cold of winter and the darkness of night, which are necessary to the return of the sun's warmth and which were formerly set forth as a beneficent mother who brings forth the sun, became only the evil principle--that which obscures the light. in fact darkness or absence of the sun's heat has become the

strength and literary ability "the chaldees believed in a celestial virgin who had purity of body, loveliness of person, and tenderness of affection, and she was one to whom the erring sinner could appeal with more chance of success than to a stern father. she was portrayed as a mother with a child in her arms, and every attribute ascribed to her showing that she was supposed to be as fond as any earthly female ever was"[107 [107] inman, ancient faiths, vol. i, p. 59. after thus describing the early chaldean deity, who, although a pure and spotless virgin, was nevertheless worshipped as a mother, or as the embodiment of the altruistic principles developed in mankind, this writer goes on to say "the worship of the woman by man naturally led to developments which our comparatively sensitive

reign of priest-craft. notwithstanding the sex prejudice which had come to prevail in india, it was directly stated by buddha that any man or woman who became his disciple, who renounced the world and by abstinence from the lower indulgences of sense proclaimed her or his adherence to the higher principles of life "at once lost either the privilege of a high caste or the degradation of a low one" earthly distinctions were of no consequence. rank depended not on the outward circumstance of birth, but on the ability of the individual to resist evil, or, upon his capacity to receive the higher truths enunciated by the new sun or savior--buddha. in one of the canonical books he is represented as saying "since the doctrine which i teach is completely pure, it makes no distinction between noble

to the female element, by promoting the mother to the place once occupied by the egyptian neith, and crowning her queen of heaven"[145] the fact will doubtless be observed, however, that by the romish church the idea of the god-mother differs widely from the queen of heaven--the original god of the ancients. mary the mother of jesus is not a creator, but simply a mediator between her son and his earthly devotees--a doctrine only a trifle less masculine in texture than that of an almighty father and his victimized son. the worship of mary was adopted by the so-called christians in response to a craving in the human heart for a recognition of those characters developed in mankind which may be said to contain the germ of the divine. the masculine god of the jews was feared not loved, and his

ss, who, as we have seen, was the evil spirit in edem, wished to entice away jesus also. he was not, however, disposed to listen but remained faithful to baruch. naas, overcome by anger at not being able to seduce him, caused him to be crucified "he, leaving the body of edem on the accursed tree, ascended to the good one; saying to edem 'woman, thou retainest thy son' that is, the natural and the earthly man. but jesus himself commending his spirit into the hands of the father, ascended to the good one. now the good one is priapus, and he it is who antecedently caused the production of everything that exists. on this account he is styled priapus, because he previously fashioned all things according to his design. for this reason, he says, in every temple is preserved his statue, which is r

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eamidst an incensecloud-silent within the chants which swell'd so loud.lovelyhe was, as human beautygoes-the lily's lustre, the faint blush of rose, met in hisface;his lips were chaste as fair and a dim nimbuswashisauburnhair, while hiseyeshad caught, as in a net, all the dark glories of the violet. youth though he was, in our two hands we could haveta'en hisfaceto kiss asloversshould, but on his earthly presence had come down so high a sense of visionandofcrown, that out of any place where lovers lean and whisper, he, with his uplifted mien, so bright uprose that, like the ground he trod, we knew him seal'd and set apart to god.from acolyte gabriel has risen to be 'perchance, a consecrated priest, whilechester-whoaloneknewwaite's feelingsandhelped him to come to termswiththem-e-has died:t

spiritualistsofthe time; men suchas]ames burns, the revd williamstaintonmoses.johnjames,and e. dawson rogers.3but the chief attraction of spiritualism remained its ability to revive his faith in an afterlife, albeit at the cost of further alienation from the catholic church:itremains to be said that the horizon opened by spiritism, as of another world and its prospects, and of the possibility in earthly life of belonging in a sense toboth,led me further away from the notionofan infalliblechurchwhich offered hell opened to christiansinplace of eternal hope. i beheld on the further side, in the so-called hither hereafter, a place where men can dwell and healed by slow degrees of all their hurts can find new life in new and other work, worldwithoutend, because of endless worlds(slt,p. 62).hi

,for by thistime'therewasanotherand very different linkwhichdrewme tothestuart-mentethhousehold andboundmeto allitsways.this wasmiranda-hersacramentaltitle at that time amongus255otherwise,theodora-thenmovingin her grace tothethresholdoftwenty-one'(sly,p. 80. waite remained extremely coy about giving any information concerning dora .althoughhe was happy towaxlyrical overherappearance:'therewas no earthly loveliness to comparewiththatofmiranda in her red-gold aureoleofwavedhair, flowing down almost to her ankles, and her star-borneyeswhichheaven:sgrey-blue hadglorified-s-forwhichhe may be excused, as'itwas myfirsttalismanic attraction towards anydaughterofwoman'(sly,p.81).hewas, alas,notalone in his love for her. she was intended for stuart-menteathwho,as waite recognized,would inevitably m

moting, in theory and in practice, his doctrine of divine union.'hethataspiredtoknow'-anewlightofmysticismtheorigins ofwaite'sesoteric enthusiasms lay in his childhood; in particular in thearabian tales that had so delighted him with its stories of the 'hidden city of ad' and of that 'other and greater city which iscalledirem. this was the city,raisedon pillars, that contained the great secret of earthly riches and had as its chief treasure 'a chest of goldfilledwith a red powder. waite could not know then that 'this is the powder of alchemyand the philosopher's stone. it is encircled by a river of mercury; for 'what should1know in my childhood concerning the stoneat the red, or thatestinmercurioquicquidquaeruntsapientesibut the talismanicseedof this romance of alchemyfellunawares in recep

sophy. in this instance she was provedwrong' for it failed to selland was soon remaindered. waite thought that the theosophists disliked its western emphasis that 'looked to the christ in all',buttheonly fault the reviewer in lucifer foundwiththebookwas waite's 'far too great stress onwhathe imagines will be, in the future, the increased beauty of outward man, and especially of woman, in that new earthly paradisewhichpresents itself to his delighted vision as the outcomeofthis greater, knowledge (issue of may1893).lightwas perplexed by the book and concluded that 'to treatofit properlywouldrequire the hand of onewhohadgotsomewhere near the perfection described in it as being attainable (issue of 8july1893, while the secular presstheend in view is identicalwithhermetists, theurgists, andwit

after the manner of the chief instituted mysteries, past and present, and that symbolism 'is concerned onlywiththe quest and attainment of the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the living method of its attainment. at the very outset of his career in the order, the would-be neophyte was told'thefulfilment of earthly life is inthelife which is eternal, and the sole purpose of man's sojourn in the material world is that he may attain union with the divine' it was also no accident that in1915,the year the fellowship was founded to provide a path of mystical141__thewayofdivine union- 140experienceforthosewhosought it, waite published a literary exposition of that path, in the form of his mostimportantwork

y adding that 'these points are of personal understanding(the uizyofdivine165--afterword. 164union,p.244).in the sameworkhe setouthis idea of the nature of christ 'meanwhile, as onewhois assured that there have been many saviours, i feel on myownpart that hewhomwe call christ, being last, is also the first. he carriedwithhimthroughout the whole crucifixion, which was also the concealed gloryofhis earthly life, a consciousness of his divine nature and destiny. as real man he suffered,butas divine man he knew-e-knew, that is 'whence he came and why; he knew that it was for the working of a mystery; he knew that this mystery was an epitome of the experience of each individual soul on the. way of return godward. he went through the high dramatic enactmentwitha conscious and plenary realisation

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ng the only artistofdistinction, albeit little distinction, to enter the order. his work is preservedinabookofimages(1898)and inthewaywisdom49ofthe soul(1910),while at least one of his visions is recorded in an article,thelegendof lift,that appeared intheoccultreviewfor december1912.thisis a parable of the quest of a man for his soul, called throughout his beloved, which is also an analogue of an earthly platonic union, such as that maintained by horton and audrey locke, the 'very good, charming and young fellow255 student' with whom he fell in love late in his life. such a union was in keeping with the odd sexual-pneumatic philosophy, and even odder practices, ofthebrotherhood of the new life, a move255 ment founded in the late nineteenth century by the occult theorist thomas lake harris

producing tales that depended for their effect upon an unques-82 thegoldendawntioning acceptance of the reality of supernatural forces and the validityofrituals designed to control them.thesestories are invariably structured around a hero who tills the roleofa supremely wise initiate or, more frequently, a 'psychic detective, using his occult training to solve supernatural problems and to combat earthly and unearthly evil. without the existenceofthe golden dawn such fiction could not have been written, so closely does it depend on the activities and ideas prevalent in the order; and itdeserves examining in depth, for its place in the historyofpopular fiction has never been critically assessed.thefirst author to bring theorderto the aidofhis fiction was algernon blackwood, whosehero.johnsi

rises, removes his chair between the pillars and passes without the portal. he instructs the sentinel to prepare the candidate by hoodwinking him and passing a rope three times about his waist. he then proceeds to the door of the temple and gives an alarm knock.kerux:(within) knocks.'thecandidate seeks admission.turnsdown lights.hierophant'i give you permission to admit a.b. who will now lose his earthly name and will be known hereafter amongst us asfrateradveniatregnum(velalius)let the stolistes and dadouchos assist the kerux in the reception.'no thegoldendawnthedoorisopenedby the kerux who bars the entranceofthe candidatewhenhe is within the portal.hegemon:'inheritorofthe dying world, arise and enter.thedarkness!'stolistes:'themotherofthedarkness has blinded him withherhair.'dadouchos:'t

GILBERT THE MAGICAL MASON

of history of the world presents to us many instances of such events, which we generally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors comebutrarely now from the realms 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

being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this,asacanopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patient submission to deity, and by active effortsutpower, draw down to itself a commission to work wonders, and so do'notas othe

, as karma, is not a prominent feature; and the number of rebirths is limited generallyto three. some small part of the kabalistic doctrine is found in thetalmud,but in this collection of treatises there is a grossness that is absent from the true kabalah and the esoteric eastern system: such are the theories of the debasement of menintoanimal forms; and of men reborn as women, as apunishment*for earthly sins in a previous life: see rabbi manasseh in the nishmath chiim, or 'breath of lives. but it must be remembered that many of the doctrines to which we may justly take exception are limited to the teachings*ifnotaspunishment,yetthemajority of female lives areharderto bearthanmale lives; possible male and female lives are alternative, and complementary to each other, each supplying needful

estion that these spiritual conceptions are either supplied from time to time by great minds of another stage of existence from our own, or are remnants of the faiths and wisdom of a long-vanished era which had seen the life-history of races more spiritual than our own and more open to converse with the holy ones of higher spiritual planes; for spiritual wisdom can only be attained by the man, or earthly being, who becomes able to reacha further glance atthekabalah105up to the denizens of spheres above, because spiritual beings above us cannot reach down and help those who do not so purify themselves that they are lifted up to the higher.thechief difficulty of the beginner either as a student of kabalah, or of esoteric theosophy, is,itseems to me, to conquer the impressions of the reality

. these obligations are taken subject to certain penalties. what penalties? fine? or seclusion? no, to penalties of whose nature we are all aware and which i need not therefore particularize. can any rational man believe that such formulae were originally designed for the purpose of veiling a scheme of morality; a system of morals suitable to all men, whose realization would be the achievement of earthly perfection. our ritual embodies and traces out a definite legend, or set of legends, it insists on the acceptance of these events as positive truth, wholly apart from any evidence from common history. nay, even in spite of it. these events must be grasped by the perfect mason as masonic truth, and not believed only,butpersonally acted. could such an unusual, not to say unnatural,thereligio

re. to us, the representatives of the freemasonry of today, it may bebuta light thing, and i fear it often is. but let us remember our great claim, the early origin of our order, there must be our hunting ground for the cause of our secrecy, for the 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 throu

bad angel concerned in his life. st ambrose recommended the invocation of angels, and a system of dedicating churches to angels grew up and has never been condemned by any church authority.inancient egypt there is no very definite mention of angels as spiritual messengers, unless we consider the many minor deities as such. they were inferior to the great gods, were spiritual ideals, had definite earthly duties allotted to them and were many of them considered to be representatives and restricted forms of the gods of the upper andnetherwodds.theold arabian author murtadi gives the legend that the pyramids each had a guardian genius of angelic type, and that the great pyramid is held by a beautiful female who, however, drove mad every man who saw her.thespirit of the second126themagical mas

e value of the sun's light and heat (b) mithras and the sun stand together, clasping each250themagical masonother's right hands (c) mithras mounting the solar chariot with four white horses and ascending (d) mithras and the sun together at a banquet with men standing around.thechristian fathers especially condemned these scenes and destroyed all copies of them. s. mithras and the bull. this is no earthly bull,butis the goshurun or heavenly bull of the avesta (many scenes.)thebull in a boat upon the water, for ahriman has sent a deluge upon the world.thebull coming out of the gable end of a house on fire; in one example two figures are setting this house on fire (saarburg) the taking of the bull; the bull at large, grazing in a field; mithra seizes it by its horns, leaps upon its back, drag

GILBERT THE SORCERER AND HIS APPRENTICE

rpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the eagle (for the eagle replaces the scorpion, unless the symbolism is intended to be of destructive nature, and the man. for when the sun enters the sign of the bull, in april, he stirs up the earth to vegetation, and the ancients said that this showed that the sign of the bull especiallyhad an earthly operation. in the lion, in july, the fiery heat is mostthe symbolism of the 4 ancients 21fymbollsmofthecourseof thezelatorpastthe4aticiehtseastfire.it .july.,redwate:r.mi.,3ai.anr.imt.oeeritblueair.2!!lanl'ient;jan, 225yellowwest.nwnj.nv',u",vmz255.;u":u22thesorcerer and his apprenticeevident. in the scorpion,inoctober..come the water floods, andin.aquarius,injanuary, come the keen and bit

downsothatthe profane who might chance to light on any of the records or hieroglyphs would not find out. anything, they symbolised the doctrine thus: therewasunity, that is the eternalsilence, because 1 is necessarily alone;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image, when the time for manifestation arose the whole ten sephiroth flashed forth at once. these tenthescienceofnumbers167sephiroth consisted of the one and the trinity in unity, thereforejhethree transcendental, supernal, and uncognisable by man, and the seven cognisable by man. here we havetheseven principlesofman. sevenisthe key tothemosaic condition, and there we get the second key: t

the relation of the number of the 7 principles. 7 is the keyof.the mystic creation, 7 is the numberofman according to his principles. consider the destiny of man:itistodrawupthe material into the divine.thefinal purpose of all creation. is the inbreathing the reunionofeverything now separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps them apart?itis kama rupa,the barofself. when that is removed the self is cast out. then the material in man is the emblem of matter, viz, water, the lower triangle. hydrogen, or the root of hydrogen, may be the final primordial element, the half hydrogenofwhich i spoke before,butthis drawn up into, intertwining. with, and interlacing

ng to do with the waters of the earth. of course you know that has been a tradition from the very earliest times, and in all the so-called pagan mythologies: the moon, as the origin of the waters of the earth, has always been a prominent fact,buta fact which apparently was absolutely sterile until the principles of gravitation were thoroughly established. that is one example of the periodicity of earthly phenomena under the influence of supra mundane causes. then, of course, the growth of plants and trees in spring is another. we say lightly enough that the increase of heat and the increase of light in the spring, after the sun has passed the vernal equinox, causes the flow of the sap in plants and trees, causes the germination of the seed, and so forth. well, i would ask you to look back

the bull; and, supposing the bull, why john? there lies an occult reason behind that. the bull is the symbol of material strength, and the name of john, the most tender, the most feminine of the names of all the scripture is attached to it- the name of the beloved disciple taken as the intuitional form, and coupled always with the name of mary, so showing the spiritual development linked with the earthly and corporeal strength, the highest- the potentiality, at any rate, of the highest 255 spiritual development linked with the potentiality of the greatest bodily and material strength, pointing out the english-speaking race as the future rulers of the whole world. and i think there is little doubt that the whole tendency of history points in that direction. the greatest influx of spirituali

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

enter the temple, which is called that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is

GNOSTIC HANDBOOK

legion as there are multitudes of archons both dwelling within our minds and within the collective unconscious. the question of the devil being the father of the jews takes us into the darker reaches of archon theory, because not only can they exist in the unconscious collective mind but they can create a breach into the astral worlds through which fallen spiritual entities can then move into the earthly spheres and control the thoughtforms created. these forms as known in the gnostic tradition as archons, they are the products of mankind enlivened by fallen spirits and fed by our own emotions. they can control and influence individuals, collectives even nations and governments. jesus decried the jews not because of racial prejudice but because the judaic community of that period had becom

cross the globe and mankind entered the silver age. during the silver or lunar epoch, earth cults took ascendancy, the feminine and fertility became of paramount significance and this lead to an emphasis on pagan and gaia oriented traditions. the research of marija gimbutas and others gives a good outline of the worship that occurred in this period. as the ages unfounded, in reaction against this earthly epoch, the dionysian or copper age began. the worship of strength, violence, masculine virtues battle against the feminine values and patriarchal civilisations were formed. while these civilisations were of great historical importance, to achieve their balance they suppressed the lunar or silver cultures and hence existed as a reaction rather than as a creative expression. this being so, i

of the serpent links the gnostics with the earliest occult traditions. in ancient egypt the serpent was the symbol of duality, it was both creative and destructive. since it had both a forked tongue and dual penis, it was used to represent the potential's for good and evil within sexuality and the intellect. as the serpent of earth it represented that which destroys, the constant returning to the earthly cycles. in this representation it was reproductive, earth bound and destructive. while for the egyptians the heavenly serpent was that which gave man the knowledge to perceive the divine. the egyptians were well aware that serpents don t fly, but by giving the serpent wings they emphasised the unique difficulty of going beyond the earthly cycles. the shedding of skin was a useful image for

judge, and the judge turn you over to the officer, and the officer throw you into prison. i tell you, you will not get out until you have paid the last penny. luke 12:58,9. carpocrates explains that the true meaning of this tale is that the opponent is the demiurge, our perception of matter and that the jail is the body (the fallen material world) itself. no one can escape reincarnation until all earthly actions have been experienced. the gnostic handbook page 81 rather than continuing to analyse each verse one by one, let me just give you a couple by themselves to consider. but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are th

of wisdom. in the end time the 144,000 in conjunction with the celestial class will fulfil the role of the "left hand of god" cleansing the planet in preparation for his return. the celestial class will be deified and unit with the pleroma. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles in many lives as they transform from earthly to heavenly substance. the terrestrial class will continue their development in the next great chain of being (new heaven and new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i wil

elf control exists in me. the thunder, perfect mind- nag hammadi library. this issue of the amorality of the celestial path is probably the most difficult to understand. it is because of the unique nature of the parfait and their missions for the lord of wisdom that a state of" living beyond the law" must be achieved. the law is a product of the fallen world and is of some significance within the earthly kingdoms. however, when a parfait goes beyond the world and is living as a being in the treasury of light (only temporarily in the lower world) then obviously he is not under earthly law. the law of the pleroma or the treasury of light is pure freedom since all beings in that world are united in divinity, accordingly, the parfait is bethe gnostic handbook page 107 yond all law. this state

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

. the refraction model of reality the refraction model is based on the simple observation of what occurs when light is refracted through a prism. if a light is shone through a prism the result is a spectrum of colour (fig 4. the ancient gnostics used the rainbow as a symbol for the multi-faceted nature of the universe, and when we consider the refraction model we can see why. in simple terms, the earthly image of the refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this

sn t a far step to using some sort of spiritual practice to influence or change one or all of the correlations. this is very much the foundation of the ritual technology used within the gnostic system. some basic correlations are fouund in figures 18 and 19. x gnostic theurgy page 73 the aim of transfiguration is the total transformation of the individual. it is not enough to refine or purify the earthly elements (the dialectic, the earthly must be totally replaced with elements of light. as discussed in our last study the chaotic mind must be rectified and trained to become the scribe or adept, as the mind changes other transformations will begin in reaction. one of the most important is the development of the light body. while the physical organism itself can- not be transformed the esse

counsel and warning. 4. promises to overcomers. the church of ephesus the church of ephesus is the base chakra. it is known as desirable and is that of the primal instincts. it is desired by and desires the sahasrara (laodicea) centre. the union of these centres locks the organism into the static currents of the treasury of light. the characteristic of the city is that of change, the change from earthly to gnostic worship. this represents the transmutation of purely "nature" oriented vibrations into forces that serve the spiritual goal. this technology includes the correct use of passion and desire with the process of transfiguration. the key here is that all drives and goals must be directed towards the treasury of light. the commendation of the church is given for its patience and labou

e using the shamanic imagery of the indo-europeans, it embodies the transformation process albeit expressed in a different, while equally expressive and potent symbol system. as we experience the tree of life (ygdrassill) gaining knowledge from each of its nine centres (except earth, we must grasp (comprehend) the secret alphabet (the paths, and integrate them whilst still existing in a fallen or earthly form. this knowledge or gnosis can then be used to help us grow in wisdom, leading us from word to word, deed to another deed until we are new and reborn beings. the mysteries of enochian the enochian script is a most unusual form of esoteric language. it is named after enoch, who it is rumoured, reached such a high state of illumination that he walked with god and was not. enochian as a l

mega day the 144,000, in conjunction with the celestial class, will fulfil the role of the "left hand of god, cleansing the planet in preparation for his return. they will be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my

take their name from their founder, the priest we know only as bogomil. his name meant friend or beloved of god. the bogomils were extreme dualists, railing against the world and reproduction. they encouraged homosexuality as an alternative to family life and this is how the term bogar or bugger came into the slang vocabulary of the world. they taught that not only matter, but the church and all earthly institutions were of the demiurge and encouraged a pacifistic and simple life in response. as a result they were hunted down and killed without mercy. the cathars the name cathars comes from the greek word katharos, which literally means the purified, it is more regularly translated as the pure ones. it is the title given to a range of movements which existed between the third and eleventh

GOETIA LUCIFERIAN

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

primal sorcery. asmodai appears as a demon with three heads bull, a man and a ram, also a tail of a serpent and spits flames. his feet are webbed as a goose and sits upon an infernal dragon. asmoday appears with a lance and spear, the color of the flag on the banner is crimson with a black dragon upon it. he is the choice power under amaymon. this powerful daemon inspires astronomy, geometry and earthly arts. asmodai also inspires invincibility by the development of strength and will. as one evokes asmoday, a seeming cloud of black and gray smoke appears in the mirror it seems to move beyond the mirror from the circle yet this is a seeming illusion if ones concentration of will is upon the circle, hold it fast to the meeting place of spirits. asmoday may be summoned by self-enchantment as

GOLDEN DAWN RITUALS ENOCHALL

r (c.f. micalz, lonsa. naaa: kerubic angel of water angle of fire tablet, angel, companion of anaa. also see navaa. nabaomi: governor of the first division of the aethyr zen (52. 39 naco: subservient angel of earth angle of air tablet, also known as nadco. na-e-el: nanaeel, power. nai (meaning unknown) nalvage: angel who appeared to dee and kelley on february 11, 1584; his name means avoidance of earthly things (fuga terrestrium" a near kinsman of madimi's mother, was the principal dictator of the enochian calls. nanaeel: power (cf. micalz, lonsa. nanba: thorn(s. nanta: spirit of earth on the tablet of union. naoo/ naooo: angel ruled by aiaoai oiiit. naop: subservient angel of earth angle of earth tablet. napea/ napeai: sword/ o you swords. napta: sword/ swords/ two-edged swords, also see

GOLDEN DAWN RITUALS Z3

h the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force f

GOLDEN DAWN RITUALS ZAM14

high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to_(his/her name_ whose death to this earthly plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from

GOLDEN DAWN RITUALS ZAM18

step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silen

hind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, ai

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

divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations o

cal life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the

now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brill

ith the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her

ce of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus, accomplish his/her true will. step 24 pause for some while for meditation, then close by usual formue the confession of the ros

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

1 livio catullo stecchini, notes on the relation of ancient measures to the great pyramid, in secrets of the great pyramid, pp. 381-2. 2 martin bernal, black athena: the afro-asiatic roots of classical civilization, vintage books, london, 1991, p. 276. graham hancock fingerprints of the gods 241 familiar theme of catastrophe with the quite separate theme of precession. on the one hand we have an earthly disaster on a scale that seems to dwarf even the flood of noah. on the other we hear that ominous changes are taking place in the heavens and that the stars, which have come adrift in the sky, are dropping into the void. 3 such celestial imagery, repeated again and again with only relatively minor variations in myths from many different parts of the world, belongs to a category earmarked i

er the four constellations in which the sun continues to rise at the spring and autumn equinoxes and at the winter and summer solstices for epochs of just under 2200 years. of course it is understood that when the gears of heaven change, the old age comes crashing down and a new age is born. all this, so far, is routine precessional imagery. what stands out, however, is the explicit linkage to an earthly disaster in this case a flood which the bacabs survive. it may also be relevant that relief carvings at chichen itza unmistakably represent the bacabs as being bearded and of european appearance.9 be that as it may, the bacab image (linked to a number of badly misunderstood references to the four corners of heaven, the quadrangular earth, and so on) is only one among many that seem to have

inning to the end of its civilization. these were the great gods, the neteru. although they were believed in one sense to be self-created, it was also openly acknowledged and understood that they had a special connection of some kind with another land a fabulous and far-off country referred to in the ancient texts as ta-neteru, the land of the gods .18 ta-neteru was thought to have had a definite earthly location a very long way south of ancient egypt seas and oceans away farther even than the spice country of punt (which probably lay along east africa s somali coast).19 to confuse matters, however, punt was also spoken of sometimes as the divine land, or god s land, and was the source of the sweet-smelling frankincense and myrrh especially favoured by the gods.20 another mythical paradise

, if not vehicles for the same sort of bad news are the traditions of the four previous suns (or sometimes of the three previous worlds) passed down in the americas since time immemorial? by the same token, what might be the function of the great myths of precession which speak not just of previous cataclysms but of cataclysms to come and which (through the metaphor of the cosmic mill) link these earthly disasters to disturbances in the heavens? last but by no means least, what burning motive impelled the pyramid builders to erect, with such care, the powerful and mysterious edifices on the giza plateau? yes, they were saying, kilroy was here. and, yes, they found an ingenious way to tell us when they were here. of these things i have no doubt. i am also impressed by the enormous lengths t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

earth to come forward and bestow the reason of mercury upon my pantacle (see the power of reason entering into your pantacle. 115 liuansa (elee-ee-ah-ness-ah ,1 invoke you from the watchtower of earth to come forward and bestow the concentration of saturn upon my pantacle (see the forces of concentration entering nto your pantacle. step 4. know your pantacle to be the physical embodiment of these earthly qualities. hold up your pantacle before you and say, khr kaosgn-kiiidao (keh-har kah-oh-seg-en-keh-hee-dah-oh) the wheel is the diamond of the earth. step 5. know your pantacle to be fully charged with the forces of the senior of earth. step 6. end chis invocation with an appropriate banishing ritual. 116 aiq bkr the nature of every number is a thing peculiar to itself, a thing inscrutable

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tive of protestant opinion; and how favourable to it a great part of france was, where german blood still held its ground. as in language and myth, so in the religious leanings of a people there is something indestructible. gods, i.e. a multiplication of the one supreme incomprehensible deity, could only be conceived of by germans as by others under a human form (p. 316, and celestial abodes like earthly houses are ascribed to them. but here comes a difference, in this reluctance to exhibit the immeasurable (that magnitude coelestium) in visible images, and confine it between earthly walls. to make a real portrait of deity is clean impossible, therefore such images are already prohibited in the old test. decalogue; ulphilas renders eibcoxov by galiug or galiuga-gu's (lie-god, meaning that

name moreover is one connected with the meaning i have more than once mentioned of the word' wunsch' which, like sselde, signified both the sum total of happiness and a personal being wunsch or seelde. the diminutive form of it in wunscili-gerta leads me to see in this compound no reference to a person, but to a thing: it is the gerta (yard, rod) by possessing which a man becomes partaker of all earthly bliss. the bestowal of that bliss proceeds from wuotan the supreme (p. 419. the 13th century poets also use the term. conrad in bis schmiede 664 (614, comparing the virgin to the rod of moses' du bist diu wiinschel-gerte, dar mit (wherewith) liz einem steine wazzer wart gestagen' and 1306 (1261 ^du saelden (saelden) tviinscjielgerte' in his troj. 19888, of helena ^schoene als ein wunsch el

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the greeks too, grasping the sod 1 zeitschr. f. d. alterth. 2, 163 seq. malb. gl. 2, 149. 150. 2 brissonius de regno pers. 3, 6671. herod. 4, 127. 5, 18. curtius m. 10, 108. aristotle khet. ii. 22, 37. also judith 2,7: ero^d^lv yfy kai 86&lt;ap (cod. alex. ed. augusti. 3 barthold s frundsberg p. 58-9. in the mid. ages, when a nun was conse crated, her kinsmen, as a sign that she renounced all earthly possessions, threw earth over the maiden s arm; conf. sveiiska visor 1, 176: det voro sa manga grefvar bald, 644 elements. signified taking possession of land, especially in the case of emigrants. as eaphamos sits on the prow of the argo, triton appears in human form and presents him with a clod of earth as a gift of hospitality. euphamos takes the symbolic earth(/3w\afca satpoviav, and gi

ld 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. not only do gods, and the spirits who stand next them, have their dwelling in the sky, and get mixfc up with the stars, but earthly beings too, after their dissolution, are transported thither, and distinguished heroes and giants shine as constellations. from the sky the gods descend to earth, along the sky they make their journeys, and through the sky they survey unseen the doings of men. and as all plants turn to the light of heaven, as all souls look up to heaven, so do the smoke of sacrifice and the prayers of mank

iraeueu, od. 12, 61. tbans. 2 conf. pentam. 4, 8 li sette palommielle, seven children transformed, s mem. des antiq. 4, 376. 6, 121-9. pleiades. 729 stars, bestowed upon her in her wanderings. the third dress tradition at last converted into the cluckie herself. treasurehunters dig for the costly cluckie with her chicks; conf. the sunken hoard, chap. xxxii. a f hen and twelve hiinkeln was also an earthly fine, weisth. 1, 465. 499. i am not sure that we are entitled to connect the nut with iduns huot; but what is sun, moon and cluckie with us, is with the finns far more plainly( paiwa, kuu, otawa, i.e. sun, moon, bear. the span, name is mas siete cabrillas seven kids.1 pol. baby old wives, russ. baba old wife [and nasedka sitting hen, linde 1, 38a; serv. vlashitsi (vuk 78, vlashnitsi (bosn

itten: thes kruzes horn thar obana zeigot uf in himila, tbie arma join, thio henti thie zeigont worolt-enti, ther selbo mittilo bourn ther scowot thesan worolt-floum, theiz innan erdu stentit, mit thiu ist thar bizeinit, theiz imo ist al gimeinit in erdu joh im himile inti in abgrunte ouh hiar nidare (the cross s top points to heaven, the arms and hands to the world s ends, the stem looks to this earthly plain. stands in the ground, thereby is signified, that for it is designed all in earth and heaven and the abyss beneath) it matters little if the parallel passage quoted by schilter from cap. 18 de divinis officiis comes not from alcuin, but some later author: otfried may have picked up his notion from it all the same.1 it says: nam ipsa crux magnum in se mysterium continet, cujus positio

ore usual thou my heaven; and in thieves slang freudenberg and wonnenberg= doxy. freuden-thal -berg -garten often occur as names of places (see suppl. 1 let us see how much of these heathen fancies has survived among christian ones, or found its counterpart in them. the name valholl, walahalla, seems to have been avoided; winsele may indeed have been said of heaven, but i can only find it used of earthly dwellings, csedm. 270, 21. beow. 1383. 1536. 1907. on the other hand our later and even religious poets continue without scruple to use the term freudensal for heaven, for heavenly 4 ik sup mit min herr jesu christ, wenn du, diivel, ewig dorsten miist, un drink init en fort kolle schal, wenn du sittst in de hollequal. this is not mere railing, but the sober earnest of heroes who mean to dr

a g^gr, and from that time they bear the emblem of his might, the all-crushing miolnir. unquestionably this means, that 0$inn and thorr, the arch-gods of old asgars, come into sight no more, but are only renewed in their sons. baldr signifies the beginning of a mild spring time, p. 614 (see suppl. 1 it is natural that this paradise, past or to come, should have given birth to various tales of an earthly paradise, lying in regions far away, which has been reached by here and there a traveller: thus alexander in his indian campaign is said to have arrived at paradise. not the eddas themselves, but later icel. sagas tell of oddins-akr (immortalitatis ager; a land where no one sickens or dies, conf. dainn mortuus, morti obnoxius (p. 453; the hervararsaga (fornald. sog. 1, 411. 513) places it

his wish-sons &gt;aer kiosa feigs a menn/ sn. 39. their attendance and the heroes reception are splendidly set forth in the hakonarmal. but these messengers also take charge of heroes while alive, and protect them until death: they are guardianangels and death-angels. how beautiful, that the gracious god, before he summons them, has provided his elect with an attendant spirit to glorify their earthly path! i can see a connexion between valkyrs and hermes, who is wielder of the wishing-rod (p. 419) and conductor of souls to the underworld, tyvxaycoyos ^u^otto/atto, ve/cpoirofjitros. these maids are osin s messengers, as herines is herald of the gods, nay hermes is o&inn himself, to whom the souls belong. thus the god s relation to the dead is an additional proof of the iden tity between

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e consulted often. purpose and work of the order all applicants for admission.and, in fact, all serious inquirers regarding the order.should be correctly informed as to the purposes and work of the order. the only correct way of so informing the inquirer is to adhere to the following statements: the order is primarily a humanitarian movement, making for greater health, happiness, and peace in the earthly lives of all mankind. note particularly that we say in the earthly lives of men, for we have naught to do with any doctrine devoted to the interests of individuals living in an unknown, future state. the work of rosicrucians is to be done here and now; not that we have neither hope nor expectation of another life after this but we know that the happiness of the future depends upon what we

than for the seventh. in many lands where the members have been students for twenty or more years, and where they have long since completed the regular courses of study included in the seventh benefit, they retain active membership in the fraternity solely because of the other six benefits. the great aim of the rosicrucians has ever been to assist all mankind in evolving to the highest degree of earthly perfection, and to render aid to every living being "to the glory of god and the benefit of mankind" this is covered in point number two in the above list. but, to do this, the organization includes the very complete courses of study. therefore, our members will see that the payment of their monthly dues is not for the purpose of supporting the course of study or the monographs, but for th

ntegrating rose should drop to earth and in earth find again the opportunity to be reborn, typifies the mystic's understanding of the continuity of life, or reincarnation. in our work, the cross represents many things esoterically; likewise the rose. but exoterically, the rose represents evolution, while the cross represents the labors and burdens of life and the karma which we must endure in our earthly existence. in our ritual of the first degree initiation, there is this reference to the cross and the rose "life is represented by light, aspiration by the rose and the cross, and death by darkness" from this we would learn that aspiration.the desire to do, to serve, to accomplish, and to master and finally attain.is possible through the karma (cross) we must endure and the evolution (rose

prepare slowly through selected reading, through long hours of meditation covering many years, or through the occasional attendance at lectures and discourses. if time is of no consequence, then a student may wait until the close of this incarnation or even another, for the appearance of that master who is to be his personal teacher. here again we may ask:"what master, what teacher? surely not an earthly master, for such do not require the preparation and development necessary for cosmic illumination. the sincere student who truly prepares himself and becomes worthy of the personal instruction from a master soon develops beyond the point where any earthly master would satisfy. only a cosmic master would meet the requirements of one who is ready. how to prepare how, then, shall the student

ld satisfy. only a cosmic master would meet the requirements of one who is ready. how to prepare how, then, shall the student prepare most efficiently and with the utmost economy of time? this, too, is an age-old question, asked in 144] the mystery schools of egypt, as it is asked in the arcane schools of our order today. there is but one answer: by taking the preliminary and graded steps in the earthly schools of the masters and attaining the degrees of readiness through directed preparation. hence the establishment of the arcane schools in all lands; hence the great work allotted to them by the masters. where are the great masters and how are they contacted? here we find more difficulty in answering, not because our knowledge is meager, but because language is inadequate to express the

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

iptions as were calculated to tempt the seeker on the path to be patient and persistent in his journey toward that goal. you will realize, of course, that the great white brotherhood and the great white lodge have no visible organization. they never come together in one united session; their members are never assembled in any one meeting; they have no temple known by their names; and they have no earthly rituals, physical organization laws, or material form as a brotherhood or lodge. that is why it is often said, in mystical writings, that the "real rosicrucian brotherhood is an invisible organization. the rosicrucian order is truly visible, but the great brotherhood back of it is not visible as a body. indications of progress how will a student know that he is truly progressing toward the

pful to the afflicted, and of service to the cosmic. he is greatest among you who is the greatest servant unto [158] all. hence the master of a lodge and the imperator are greatest, because they may be the greatest servants. 18. provide now, while consciousness can assist you, to take care of those who may be dependent after your transition; and if you have no one who will require a share of your earthly possessions after your transition.or you have sufficient to more than do for them. be certain that you grant, in proper and legal manner, a disposition of some of your worldly blessings to the superior body of your rosicrucian order.the supreme grand lodge.that it may be helped in the work it is doing for others. 19. go to the assistance of any living being, regardless of race, creed, or c

HAMIL THE ROSICRUCIAN SEER

ereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosicrucianseermirror was the means by which man's earthly knowledge could be expanded to prepare him forthefinal journey in which perfection would be completed and man's earthly and spiritual goodness would be dissolved into oneness with the godhead in a perfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apart from the sria, which has always been a forum for the discussionofideas and hasn

be the best in our language, has the following for the 35th and 37th theorems of hisbriefsummary.35.thesouls of all such as have only led a decent civil life, and who, though not vicious,arestill no true christians, must undergo a long-purificationinthe 'waste and desert hades, by enduring the deprivation of all that is dear to them,and of every enjoyment, whilst longing most painfully after that earthly life whichhasfor ever fled, and thus be gradually prepared for thelowestdegree of bliss. 37.thesouls of true christians, that have trodden the path of sanctification, and who expired in the exercise of true faith in jesus christ, in the grace of his atonement, and in complete renunciation of everything earthly, are received immediately on awaking from the sleep of death,byangels without de

lmost boundless, so far as concerns mortals or spirits of low degree. if questions were proposed to those spirits such asthis-'arethere a number of ministering angels who have never been embodied, constantly in the presence of god, his son, and the holy ghost, interceding for man's eternal happiness and welfare'-they would stoutly deny it.correspondencewithrobertowen175thespirit that animates the earthly body, and the atmospher255 ic spirit, make the formofthe spiritual being joined; and the soul is the life and existenceofthat spiritual being.thespirit and the soul, as belonging to the body, are distinct.theyare like thought, confined to the body, and known only to it; having no visible appearance while life lasts.thesoul really is a spark, as it were,ofthe almighty's own being, given to

, in their use good; which misuse is occasioned by ignorance or misdirection.'c.a.-evilis a separate power in opposition to god. it is that in itself which misdirects man, and leads him to the abuse of those things which were intended. for his good.ofhimself, although he never would be good, it is not in his nature to be entirely evil. proposition4-'thatdeath is the process of transition from the earthly to the spiritual life.thatby this process the man is separated from the body for ever, and in his spiritual form commences his new life, possessing precisely the same mental and moral attributes which he possessed before.'c.a.-deathis the transition from the corporeal to the spiritual state. but in passing from life into death, man only loses his flesh.themind, faculties, and desires, are

with my book but half completed, and that i treasured more than my life, and, my spirit companions still attending me, i travelled to rome. i was introduced by them into the society of the rosicrucians, some of whom i cannot believe even now were human.ifthey were they had attained powers that man ought not to possess, for they did things that, callous as i was, and so well acquainted with sights earthly and ghostly, made me tremble with fear, and to believe that they. had the working of the universe. at that place my book was completed. i sought the same powers that they possess. i learned nearly every form that they went through, every ceremony that was used at their meetings 'i returned, i knew. notwhy-impelledperhapsbyspirits, careless of my temporalsafety-tothe town that i had fled fr

even propositions.i.thatnature is god's revelation and his laws the only infallible standard of truth.2.thatman is a progressive being, becoming by a law of his nature better, nobler, and more godlike, and will in time as a race become pure and righteous. 3.thatevilisa relative term and originates in the misuse of things, principals and faculties. 4.thatdeath is the process of transition from the earthly to the spiritual life, that by this process the man is separated from his body for ever and in his spiritual form commences his new life, possessing precisely the same mental and moral attributes which he possessed before. 5.thatthe spirit entering the spirit world is drawn by spiritual attraction to such society as corresponds to his orhermental and moral conditions, similissimilibus-andt

sort of difference. i think he annoyed hockley by copying some mss whichh.did not wish him to know the contents of.itwas a long timeago."187825jan. i have been working at astrology a good deal lately.thenew raphael does not seem up to much. hockley was raphael once, he told me..ialwaysregret the loss of hockley and retain an affectionate regard for that friendship which once existed. perhaps when earthly ideas depart from us it may again flourish, butextractsconcerninghockley911874 23 oct. i am glad to hear of bro. hockley thro'you-thereis no one knows more of our favourite occult subjects than he. can you be a peace-maker between us as i am willing to say and do anything to that purpose. 1874 7 nov. as to bro. hockley i assure you that i am greatly obliged toyou-sucha man cannot be spared

HANDBOOK OF EGYPTIAN MYTHOLOGY

ok introduction 43 of thoth.105 this begins with a dialogue between a person seeking divine wisdom and thoth, the god of wisdom and secret knowledge. the seeker hopes to gain some of the very powers mentioned in setna s magic book, such as understanding the speech of birds and animals and seeing ra in his sun boat. the setna story seems to be a warning against trying to use such knowledge to gain earthly power rather than spiritual enlightenment. in the second story in the cycle, setna is allowed to pay a brief visit to the underworld to see osiris judging the dead. such a spirit voyage also forms part of the book of thoth, where it acts as a kind of initiation rite.106 in the demotic story, the scenario of the traditional underworld books is fictionalized into a personal journey. some of

rved in the temple of the ibis god, thoth. in the temple of horus at edfu, the first bird was said to be a hawk who alighted on a mat of vegetation floating on the primeval waters. many other gods and a few goddesses had a hawk form, including anti, montu, sokar, sopdu, hathor, nephthys, and isis. horus was able to manifest himself as a sky falcon 1,000 cubits long. egyptian kings were revered as earthly manifestations of horus. when they died, they were said to fly to the horizon in the form of a falcon to unite with the sun disk. the sun disk itself was often shown with wings. texts at edfu claim that this was to commemorate horus assuming this form to blind the enemies of the sun god. horus could also appear as a griffin, a monster combining the powers of a hawk, a lion, and a snake. by

nd seth, took place in boats. in one text, horus challenges seth to a race in stone boats. in the greco-roman period temple at edfu, texts and reliefs tell the story of the triumph of horus over the forces of seth. with the help of various deities, horus repeatedly harpoons the seth-hippopotamus who 122 handbook of egyptian mythology attacks his boat. the boat of horus seems to be presented as an earthly counterpart of the beleaguered solar barque. this whole drama was probably acted out from real boats on the temple lake each year. at abydos a model boat representing the neshmet barque, the warship of the gods, took part in a reenactment of the myth of the death and revival of osiris. the priests who carried such boat-shrines played the role of the crew of the divine barques. the small bo

cularly associated with the war god montu, who was manifest on earth as the buchis bull. the white bull of min embodied male sexuality. the mysterious process of heredity was celebrated in the concept of kings and gods being the bulls of their mothers. the mnevis bull was the messenger of the creator sun god, ra-atum, who deities, themes, and concepts 123 engendered all life. the apis bull was an earthly manifestation of the creator god ptah. the moon could be thought of as a virile young bull when it was waxing and as an old ox when it was waning. bull imagery was not entirely positive. wild bulls were ritually hunted and killed as symbols of the forces of chaos. in some accounts, seth took bull form to trample his brother osiris to death. this seth-bull was castrated by anubis and forced

h symbol of life. he bestowed these three qualities on egyptian kings, who were often crowned in his temple at memphis. ptah s consort was the solar lioness sekhmet. their son was nefertem, the god of the primeval lotus. ptah was also credited with siring imhotep, a historical figure who was deified as god of medicine and learning. the apis bull, the most important sacred animal in egypt, was the earthly messenger and visible ba (soul or manifestation) of ptah. a mansion of ptah is mentioned twice in the pyramid texts. this may be the same mansion of the ka of ptah (egyptian h. wt ka ptah; greek aigyptos) that eventually gave its name to the whole country. in the middle kingdom, ptah was already known as a divine craftsman who could make a new body for a dead person. ptah became the partic

HEAVEN HELL

by the rising sun. from the pictures in the book am-tuat and the book of gates we learn that a river flowed through the tuat, much as the nile flowed through egypt, and we see that there were inhabitants on each of its banks, just as there were human beings on each side of the nile. at one place the river of the tuat joined the great celestial waters which were supposed to form the source of the earthly nile. how, or when, or where the belief arose it is impossible to say, but it seems that at a very early period the inhabitants of egypt thought that the souls of the dead when they departed from this world made their way into the tuat, and took up their abode there, and long before the dynastic period the tuat was regarded throughout egypt as the kingdom of the dead. certain sections of i

HEKAS

of praxis covering the spectrum of the arte magical. in stating my own position i should make it apparent that, as magister, i am responsible for the overall co-ordination and direction of the cult in it's present phase of development; this does not infer a subjugation of individuals to a single figurehead, but rather to the contrary, the functional role of the magister permits a cohesion of the earthly power-zones created through the autonomy of each initiate and thus a focus in an holistic design or matrix. although the lineal descent of the cultus sabbati from sources, which are defined as belonging to traditional witchcraft, is herein- given the present context- the moot point of interest, it is also pertinent for the reader to bear in mind that our lineal descent by other roots has a

HELENA BLAVATSKY NIGHTMARE TALES

bestial, malignant and hopeless, in this world of misery. no radiant vision of beauty or virtue ever litwith the faintest ray these pictures of awe and wretchedness that i seemed doomed to witness. scenes ofwickedness, of murder, of treachery and of lust fell dismally upon my sight, and i was brought face to facewith the vilest results of man's passions, the most terrible outcome of his material earthly cravings. had the bonze foreseen, indeed, the dreary results, when he spoke of daij-dzins to whom i left "an ingress""a door open" in me? nonsense! there must be some physiological, abnormal change in me. once atnuremberg, when i have ascertained how false was the direction taken by my fears- i dared not hope forno misfortune at all- these meaningless visions will disappear as they came. t

y fact that my fancyfollows but one direction, that of pictures of misery, of human passions in their worst, material shape, is aproof, to me, of their unreality "if, as you say, man consists of one substance, matter, the object of the physical senses; and if perceptionwith its modes is only the result of the organization of the brain, then should we be naturally attracted but tothe material, the earthly. i thought i heard the familiar voice of the bonze interrupting my reflections, andrepeating an often used argument of his in his discussions with me "there are two planes of visions before men" i again heard him say "the plane of undying love and spiritualaspirations, the efflux from the eternal light; and the plane of restless, ever changing matter, the light in whichthe misguided daij-d

s it is the only one that cannot be shaken by any tempest. wealth is a weak anchor in thedays of sorrow, and self-conceit the most fatal counsellor. hence i followed the advice of my friends, andlaid aside for myself a modest sum, which would be sufficient to assure me a small income for life, or if i nightmare talesviii- a tale of woe48 ever left my new friends and instructors. having settled my earthly accounts and disposed of my belongingsat kioto, i joined the "masters of the long vision" who took me to their mysterious abode. there i remainedfor several years, studying very earnestly and in the most complete solitude, seeing no one but a few of themembers of our religious community. many are the mysteries of nature that i have fathomed since then, and many secret folio from the librar

ic, with franz, euterpeproved always victorious in every contest, aye, even with hell itself! but there is an end to everything, and very soon franz had to give up uninterrupted dreaming. he had reachedthe university town where dwelt his old violin teacher, samuel klaus. when this antiquated musician foundthat his beloved and favourite pupil, franz, had been left poor in purse and still poorer in earthly affections,he felt his strong attachment to the boy awaken with tenfold force. he took franz to his heart, and forthwithadopted him as his son. the old teacher reminded people of one of those grotesque figures which look as if they had just stepped outof some mediaeval panel. and yet klaus, with his fantastic allures of a night-goblin, had the most lovingheart, as tender as that of a woman

perceive before- franz as he was in reality, and not as he seemed tosuperficial observers. music was the life of the young man, and adulation was the air he breathed, withoutwhich that life became a burden; from the chords of his violin alone, stenio, drew his life and being, but theapplause of men and even of gods was necessary to its support. he saw unveiled before his eyes a genuine,artistic, earthly soul, with its divine counterpart totally absent, a son of the muses, all fancy and brain poetry,but without a heart. while listening to the ravings of that delirious and unhinged fancy klaus felt as if hewere for the first time in his long life exploring a marvellous and untravelled region, a human nature not ofthis world but of some incomplete planet. he saw all this, and shuddered. more

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ego, like the remembrance in our memory of one of a series of days, at the end of a year. will you bind the infinitude you claim for your god to finite conditions? that alone which is indissolubly cemented by atma (i.e, buddhi-manas) is immortal. the soul of man (i.e, of the personality) per se is neither immortal, eternal nor divine. says the zohar: the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual

iss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit "woe to the soul which prefers to her divine husband (spirit) the earthly wedlock with her terrestrial body" records a text of the book of the keys, a hermetic work. woe indeed, for nothing will remain of that personality to be recorded on the imperishable tablets of the ego's memory. q. how can that which, if not breathed by god into man, yet is on your own confession of an identical substance with the divine, fail to be immortal? a. every atom and speck of mat

iods of life terrestrial and life spiritual, are limited in their duration, and if the very number of such stages in eternity between sleep and awakening, illusion and reality, has its beginning and its end, on the other hand, the spiritual pilgrim is eternal. therefore are the hours of his postmortem life, when, disembodied, he stands face to face with truth and not the mirages of his transitory earthly existences, during the period of that pilgrimage which we call "the cycle of rebirths"-the only reality in our conception. such intervals, their limitation notwithstanding, do not prevent the ego, while ever perfecting itself, from following undeviatingly, though gradually and slowly, the path to its last transformation, when that ego, having reached its goal, becomes a divine being. these

ctor, and its numerous and various incarnations to the parts it plays. will you call these parts or their costumes the individuality of the actor himself? like that actor, the ego is forced to play during the cycle of necessity, up to the very threshold of paranirvana, many parts such as may be unpleasant to it. but as the bee collects its honey from every flower, leaving the rest as food for the earthly worms, so does our spiritual individuality, whether we call it sutratman or ego. collecting from every terrestrial personality, into which karma forces it to incarnate, the nectar alone of the spiritual qualities and self-consciousness, it unites all these into one whole and emerges from its chrysalis as the glorified dhyani-chohan. so much the worse for those terrestrial personalities fro

orce could not manifest itself without the centrifugal in the harmonious revolutions of the spheres, and all forms and their progress are the products of this dual force in nature. now the spirit (or buddhi) is the centrifugal and the soul (manas) the centripetal spiritual energy; and to produce one result they have to be in perfect union and harmony. break or damage the centripetal motion of the earthly soul tending toward the center which attracts it; arrest its progress by clogging it with a heavier weight of matter than it can bear, or than is fit for the devachanic state, and the harmony of the whole will be destroyed. personal life, or perhaps rather its ideal reflection, can only be continued if sustained by the two-fold force, that is by the close union of buddhi and manas in every

inner self (manas, to unite something of the personality with itself and the high glimmering ray of the divine buddhi, is thwarted; if this ray is allowed to be more and more shut out from the ever-thickening crust of physical brain, the spiritual ego or manas, once freed from the body, remains severed entirely from the ethereal relic of the personality; and the latter, or kamarupa, following its earthly attractions, is drawn into and remains in hades, which we call the kamaloka. these are "the withered branches" mentioned by jesus as being cut off from the vine. annihilation, however, is never instantaneous, and may require centuries sometimes for its accomplishment. but there the personality remains along with the remnants of other more fortunate personal egos, and becomes with them a sh

a sterling manliness, it is less welcome to weak natures than the easy religious tenets of vicarious atonement, intercession, forgiveness, and deathbed conversions in the domain of eternal justice the offense and the punishment are inseparably connected as the same event, because there is no real distinction between the action and its outcome it is karma, or our old acts, that draws us back into earthly life. the spirit's abode changes according to its karma, and this karma forbids any long continuance in one condition, because it is always changing. so long as action is governed by material and selfish motives, just so long must the effect of that action be manifested in physical rebirths. only the perfectly selfless man can elude the gravitation of material life. few have attained this

eter a man from repeating errors; it cannot save him or others from the effects of those already produced, which will most unerringly overtake him either in this life or in the next rebirth. mr. j.h. conelly proceeds- the believers in a religion based upon such doctrine are willing it should be compared with one in which man's destiny for eternity is determined by the accidents of a single, brief earthly existence, during which he is cheered by the promise that "as the tree falls so shall it lie; in which his brightest hope, when he wakes up to a knowledge of his wickedness, is the doctrine of vicarious atonement, and in which even that is handicapped, according to the presbyterian confession of faith. by the decree of god, for the manifestation of his glory, some men and angels are predes

HEPTAMERON

positus die: quart& per nomen sanctum quod erat scriptum in fronte aaron sacerdotis altissimi creatoris& per nomina angelorum qui in gratiam salvatoris confirmati sunt& per nomen sedis animalium, habentium senas alas, qu d pro me labo, et &c. as in the conjuration of sunday. the spirits of the air of wednesday are subject to the south-west-winde: their nature is to give all metals; to reveal all earthly things past, present and to come; to pacifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed sciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of o

HINE PHIL ASPECTS OF EVOCATION

en the initial phase of the work was done, i 10 slept for about 18 hours, and awoke clear of the frenetic delirium which had been built up. commentary the hierarchy of human needs traditionally, demons and devils are organised according to ranks and hierarchies with .princes. ruling lesser demons. the grimoires seem to imply that if hell exists, then it is a bureaucracy, and so by the same token, earthly bureaucracies are demonic structures- as anyone who has had any dealings with the dhss will readily testify. the hierarchy used in the babblogue was developed by the psychologist abraham maslow, to show how the various levels of .need. influence behaviour and motivation. his hierarchy of human needs is a pyramid of desires, ranging from biological survival needs (food, shelter, etc) to mor

HP LOVECRAFT A DARK LORE

e another used my body in that age, and that a few of the other strange forms housed similarly captured minds. i seemed to talk, in some odd language of claw clickings, with exiled intellects from every corner of the solar system. there was a mind from the planet we know as venus, which would live incalculable epochs to come, and one from an outer moon of jupiter six million years in the past. of earthly minds there were some from the winged, starheaded, half-vegetable race of palaeogean antarctica; one from the reptile people of fabled valusia; three from the furry pre-human hyperborean worshippers of tsathoggua; one from the wholly abominable tcho-tchos; two from the arachnid denizens of earth's last age; five from the hardy coleopterous species immediately following mankind, to which th

but the indians had the most fantastic theories of all. while different tribal legends differed, there was a marked consensus of belief in certain vital particulars; it being unanimously agreed that the creatures were not native to this earth. the pennacook myths, which were the most consistent and picturesque, taught that the winged ones came from the great bear in the sky, and had mines in our earthly hills whence they took a kind of stone they could not get on any other world. they did not live here, said the myths, but merely maintained outposts and flew back with vast cargoes of stone to their own stars in the north. they harmed only those earth-people who got too near them or spied upon them. animals shunned them through instinctive hatred, not because of being hunted. they could no

mote past and future epochs. you can t imagine the degree to which those beings have carried science. there is nothing they can t do with the mind and body of living organisms. i expect to visit other planets, and even other stars and galaxies. the first trip will be to yuggoth, the nearest world fully peopled by the beings. it is a strange dark orb at the very rim of our solar system- unknown to earthly astronomers as yet. but i must have written you about this. at the proper time, you know, the beings there will direct thought-currents toward us and cause it to be discovered- or perhaps let one of their human allies give the scientists a hint "there are mighty cities on yuggoth- great tiers of terraced towers built of black stone like the specimen i tried to send you. that came from yugg

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

may not lend a hideous and incredible kind of rationale to the apparent chaos. at the time, i tried to keep the men s minds off those points; for it was so much simpler- so much more normal- to lay everything to an outbreak of madness on the part of some of lake s party. from the look of things, that demon mountain wind must have been enough to drive any man mad in the midst of this center of all earthly mystery and desolation. the crowning abnormality, of course, was the condition of the bodies- men and dogs alike. they had all been in some terrible kind of conflict, and were torn and mangled in fiendish and altogether inexplicable ways. death, so far as we could judge, had in each case come from strangulation or laceration. the dogs had evidently started the trouble, for the state of the

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

d 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 earthly time, and to the bubbling of the courtyard fountain beyond half-curtained, fan-lighted windows. as the hours wore on, the faces of the four were half shrouded in the curling fumes from the tripods, which, piled recklessly with fuel, seemed to need less and less attention from the silently gliding and increasingly nervous old negro. there was etienne de marigny himself slim, dark, handsome

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 will of a circle of adepts can make a thought take tangible substance, and in hoary atlaanat, of which few even dare speak. just what the ultimate gate was

that he was not one person, but many persons. he was in many places at the same time. on earth, on october 7, 1883, a little boy named randolph carter was leaving the snake den in the hushed evening light and running down the rocky slope, and through the twisted-boughed orchard toward his uncle christopher's house in the hills beyond arkham; yet at that same moment, which was also somehow in the earthly year of 1928, a vague shadow not less randolph carter was sitting on a pedestal among the ancient ones m earth's transdimensional extension, here, too, was a third randolph carter, in the unknown and formless cosmic abyss beyond the ultimate gate. and elsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitl

ond the ultimate gate. and elsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitless confusion of beings which he knew were as much himself as the local manifestation now beyond the ultimate gate. there were carters in settings belonging to every known and suspected age of earth's history, and to remoter ages of earthly entity transcending knowledge, suspicion, and credibility; carters of forms both human and non-human, vertebrate and invertebrate, conscious and mindless, animal and vegetable. and more, there were carters 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 fro

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, no doom, no anguish can arouse the surpassing despair which flows from a loss of identity. m

used again, carter began to comprehend, vaguely and terrifiedly, the ultimate background of that riddle of lost individuality which had at first so horrified him. his intuition pieced together the fragments of revelation, and brought him closer and closer to a grasp of the secret. he understood that much of the frightful revelation would have come upon him- splitting up his ego amongst myriads of earthly counterparts inside the first gate, had not the magic of 'umr at-tawil kept it from him in order that he might use the silver key with precision for the ultimate gate's opening. anxious for clearer knowledge, he sent out waves of thought, asking more of the exact relationship between his various facets- the fragment now beyond the ultimate gate, the fragment still on the quasi-hexagonal pe

pedestal beyond the first gate, the boy of 1883, the man of 1928, the various ancestral beings who had formed his heritage and the bulwark of his ego, arid the nameless denizens of the other eons and other worlds which that first hideous flash ultimate perception had identified with him, slowly the waves of the being surged out in reply, trying to make plain what was almost beyond the reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that

th him. while the silence still lasted, randolph carter radiated forth the thoughts and questions which assailed him. he knew that in this ultimate abyss he was equidistant from every facet of his archetype- human or non-human, terrestrial or ertra-terrestrial, galactic or tran-galactic; and his curiosity regarding the other phases of his being- especially those phases which were farthest from an earthly 1928 in time and space, or which had most persistently haunted his dreams throughout life- was at fever beat he felt that his archetypal entity could at will send him bodily to any of these phases of bygone and distant life by changing his consciousness-plane and despite the marvels he had undergone he burned for the further marvel of walking in the flesh through those grotesque and incred

INITIATION INTO HERMETICS

has to deal with in the astral plane must not be overlooked, namely the beings of the four pure elements. in the element of fire, their name is salamander; in the air element they are the sylphs, in the water element, they are called mermaids or undines, and in the element of earth there are the gnomes or goblins. these beings represent, as it were, the connection between the astral plane and the earthly elements. how to establish the connection with these beings, how to control them, what can be achieved with their help, all will be reserved to the practical part of the present book to which i shall dedicate the special chapter, magic of the elements. furthermore, there is a host of other beings such as satyrs, woodmaidens, watergoblins, etc, who could be specified. even if all this sound

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

form. by now, the disciple ought to have realized how very important it is to know one s own microcosm for the initiation and especially for the magic and the mystic practice, as a matter of fact, for the whole of the secrets. most of the authors, from sheer ignorance or for other cogent reasons, have omitted this extremely important part, the foundation. 14. the mental plane as the body ahs its earthly plane, and the astral body or the soul owns the astral plane, the spirit too has its own plane, the so-called mental plane or mental sphere. this is the mental sphere with all its virtues. both these spheres, the material as well as the astral one have been born from the akasa or original principle of the respective sphere, through the four elements, and also the mental sphere is built upo

rtain purposes, will be approached in the practical section of this book. there would still be quite a lot to be said about the particular, specific properties of some beings. but all that we have pointed out previously should be sufficient to stimulate the work and contribute to a succinct enlightenment about the mental plane. 15. truth let us now leave the microcosm, i mean to say, man with his earthly, astral and mental bodies, and turn to other problems which also are imminent to be solved by the incipient adept. first of all, there is the problem of truth. a great many philosophers have already paid serious attention to this problem, and we also will have to approach this task. we shall deal here only with such kinds of truth about which we must be thoroughly informed. truth depends o

the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. these four aspects together represent the supreme godhead. let us tread upon this path to this supreme godhead practically and step by step, beginning from the lowest sphere, to arrive at the true realization of god in ourselves. let us praise the happy man who will reach this still in his earthly existence. us banish fear of the pains, for all of us will reach this goal. 18. asceticism from the remotest times, all religions, sects, turns of mind and training systems have regarded asceticism as a very important problem. various systems of the orient turned asceticism into fanaticism, causing great damage by exaggeration and wild excesses that were unnatural and unlawful. the mortifi

ISIS UNVEILED

us tbat it is in tbe apocalyjae (zz, 10, we are prepared to demonstrate wbenoe tbe tbeologist jobn himself derived tbe idea "and the dmu tbat deceived tbem was cast into tbe lake of fire and brimstone, wbere the beaet and tbe false prophet are and shall be tonnented day and night for ever and ever" he says. laying aside the esoteric interpretation tliat the "devil" or tempting demon meant our own earthly body, which after death will surtjy dissolve in the fiery or ethereal elements" tbe word 'eternal' by which our theologians interpret the words 'for ever and ever' does not exist in tbe hebrew language, either as a word or meaning. there is no' hebrew word which propeiiy expresses eternity; chvf, tnilam, according to le clerc, only imports a time whose beginning or end is not known* while

shocked the pudieity of a christian convert though we doubt the sincerity of such statements their mystical symbolism was all sufficient to relieve the performance of any charge of licentiousness. even the episode of the matron baubo whose rather eccentric method of (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most metaphysico-psychological subjects ever treated of by human mind. it is a mask for the transcend- ent narrative of the initiated seers; the celestial vision of the freed soul of the initiate of the last hour describing the process by which the soul that has not yet been incarnated descends for the first

for the first time into matter "blessed is be who, having seen those common concerns of the under- world, knows both the end of life and its divine origin from jupiter" says pindar* taylor shows, on the authority of more than one initiate, that the "dramatic performances of the lesser mysteries were designed by their found^ to signify occultly the condition of the unpurified soul invested with an earthly body, and enveloped in a material and physical 224. manu, i, tlmale, half female, or nature adue and pattke; and from that female be i vmjli" 22.1. id gem. alei: strom,-m. iii. digitizecoy google 112 isis unveiled nature. that tfae sou

n arrives for the child, the struggle fo^otten for a few years of infancy begins again. the astral soul is placed between matter (body) and the highest intellect (its immortal spirit or noiu. which of those two will conquer? the result of the battle of life lies between the triad. it is a question of a few years of physical enjoyment on earth and if it has begotten abuse of the dissolution of the earthly body being followed by death of the astral body, which thus is prevented from being united with the highest spirit of the triad which alone confers on us individual immort^ty; or on the other hand of becoming tnunortal myatae; initiated before the death of the body into the divine truths of the after-life. demi-gods below, and gods above; 4th edil digitizecoy google the subuhest part op th

; 4th edil digitizecoy google the subuhest part op the epofteia 113 such was the chi^ object of the mysteries represented as diabolical by theology, and ridiculed by modern aymbologista. to disbelieve that there exist in man certain arcane powers which by psychological study he can develop in himself to the highest degree, become a hierophant and then impart to others under the same conditions of earthly discipune, is to cast an imputation of falsehood and lunacy upon a number of the best, purest and most learned men of antiquity and of the middle ages. what the hierophant was allowed to see at the last hour is hardly hinted at by them. and yet i^thagoras, plato, plotinus, lambhchus, proclus and many others knew and affirmed their reality [t. e, of these arcane powers. whether in the 'inne

those visions there is as httle to be attributed to halludnation as in the glimpses which the scientist, by the help of his optical instrument, gets into the microscopic world. a man cannot perceive, touch and converse with pure spirit through any of his bodily senses. only spirit alone can talk to and see spirit; and even our astral soul, the doppdganger, is too gross, too much tainted yet with earthly matter, to trust entirely to its perceptions and intimations. how dangerous untrained mediumship may often become, and how thoroughly this danger was understood and provided against by the an- cient sages, is perfectly exemplified in the case of socrates. the old grecian philosopher was a 'medium; hence he had never been initiated into the mysteries; for such was the rigorous law. but he h

witchcraft, woca: ma^c. between the two is placed natu- ral 'mediumship; a soul clothed with imperfect matter, a ready agent for ^ther the one or the other, and utterly dependent on its surroundings of life, constitutional heredity physical as well as mental and on the nature of the 'spirits' it attracts around itself. a blessing or a curse, as fate will have it, unless the medium is purified of earthly dross. the reason why in every age so little has been generally known of the mysteries of initiation is twofold. the first has already been explained by more than one author, and lies in the terrible penalty following the least tndistaction. the second is due to the superhuman difficulties and even dangers which the daring candidate of old had to encounter, and either conquer or die in the

patriareba of tbe bible "of him who is formless, the non- existent (also the eternal, but nof fint cause, is bom the heavenly man" but after he created the form of the heavenly man hk^ mn, he "used it as a vehide wherein to descend" says tbe kabala. thus adam kadmon is the avatar of the concealed power. after that the heavenly adam creates or engenders by the combined power of the sephiroth, the earthly adam. the work of creation is abo begun by sephira in the creation of the ten sephi- roth (who are tbe prajapatis of the kabala, for they are likewise the lords of all beings. the zohar asserts the same. according to the kabalistic doctrine there woe worlds zoliar, 111, p. 292 b; amsterdam ed. everything will return some day to that from which it first proceeded "all things of which th

JASMUHEEN THE FOOD OF GODS

. eve. mother and nurturer of all life, creator of the world and all living beings. represents rebirth and regeneration, embodies primal female creative energy. gaia. the eternal pre-historic earth mother goddess of the soul who clothes us with the atoms of her essence. reminds us to be grounded in the reality of nature and to balance and embrace all aspects of our selves from the heavenly to the earthly. sedna. eskimo goddess who rules the underworld. reminds us of the nourishing gifts that we can find in the darker places that we most fear. pele. hawaiian volcano goddess of creative fire. reminds us that even in the midst of fiery eruption there is creation and new life. regenerates with fire. ix chel. mayan moon goddess married to the sun, is the midwife to creative ideas. goddess of fe

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

r. ennemoser, in his history of magic (most ably rendered into english by william howitt, of the same cast as these speculators and searchers into the mysteries of nature, drawing from the same well, are the theosophists of the sixteenth and seventeenth centuries. these practised chemistry, by which they asserted that they could explore the profoundest secrets of nature. as they strove, above all earthly knowledge, after the divine, and sought the divine light and fire, through which all men can acquire the true wisdom, they were called the fire-philosophers (philosophi per ignem. the most distinguished of these are theophrastus paracelsus, adam von boden, oswald croll; and, later, valentine weigel, robert flood, or fludd, jacob bohmen, peter poiret &c. under this head we may also refer to

le invisible nations, or angels, of a nature appropriate to each. through these immortal regions, light, diffusing in the emanations of the cabalistic sephiroth, becomes the blackness sediment, rosicrucian magic. 189 or ashes, which is the second fiery, real world. this power, or vigour, uniting with the ethereal spirit, constitutes strictly the soul of the world. it becomes the only means of the earthly intelligence, or man, knowing it. it is the angel-conqueror, guide, saviour born of woman, or great deep, the gnostic sophia, the word made flesh of st. john. the empyrseum is properly the flower, or glory (effluent in its abundance, of the divine latent fire. it is penetrated with miracle and holy magic. the rosicrucian system teaches that there are three ascending hierarchies of benefice

ken as a musical instrument; that is, a chromatic, sensible instrument. the common axis or pole of the world celestial is intersected where this superior diapason, or heavenly concord or chord, is divided-by the spiritual sun, or centre of sentience. every man has a little spark (sun) in his own bosom. time is only protracted consciousness, because there is no world out of the mind conceiving it. earthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and

arthly music is the faintest tradition of the angelic state; it remains in the mind of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitation of the same, and a relic of heaven; the faculty of recognition arising from the same supernatural musical efflux which produced the planetary bodies, in motived projection from the sun in the centre, in their evolved, proportional, harmonious order. the rosicrucians taught that the harmony of the spheres is a true thing, and not simply a poetic 198 the

d not to be a garter at all it is most generally supposed that it was on january 19th, 1344, that king edward instituted his famous order of the garter. this period, it will be perceived, was almost within an octave of the purification of the blessed virgin mary; under whose patronage, and under the guardianship of st. george on earth (st. michael in heaven; both these saints being the same, with earthly and spiritual attributes refluent respectively, king edward placed his profoundly religious order. the whole was a revival of the round table of king arthur, or the apotheosised female discus in certain mythical aspects. to confirm us in our assertion of the feminine origin of the order of the garter which many in their ignorance have questioned we may state that one of the old chroniclers

JESSUP MK THE CASE FOR THE UFO

2 i cannot agree with any astronomer who insists that all of these things are mirages, planets, clouds or illusions. the majority of the people are articulate enough to tell their stories, and sincere enough to make depositions before notaries public. even scientists concede that these folk saw something. i see nothing particularly odd in strange descriptions of phenomena the like of which has no earthly counterpart or for which we have no frame of reference. if he does not, then he knows the l-m's. this work is a serious attempt to bring order out of chaos, an attempt to pull all of the facets of this controversy into a basic stratum upon which to make an intelligent evaluation of the subject. m.k. jessup washington, d.c. january 13, 1955 if he does succeed in such evaluation nobody cares

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

gh some texts have been thought to originate from former periods, they have been only found in later copies, making dating extremely difficult. the oldest existing texts about stars, one astrological and one astronomical, both come from the old babylonian period. analysis of religious texts has led some scientists to suppose semitic or even west-semitic origin for the concept connecting stars and earthly phenomena, because akkadians (the term is hereby used to denote linguistically close semitic peoples. babylonians, assyrians and their predecessors) take a much more personal approach to gods than sumerians. on the other hand, the akkadian use of sumerian names of constellations, stars, and planets weighs against this theory; however, such names could issue from the period when semites had

KETAB E SIYAH

nd us. as we first lay together as lovers amongst these high and perfumed trees, woman did tell me of the circumstance of my creation that she had seen from some way distant, being at once both wondrous and awful to her eyes. there sat in a glade beside the river, so she has told, some strange being of princely beauty of an image both similar and foreign to our own. gigantic in apparence was this earthly king, yet not terrible as you and your brothers seem, but rather gentle and most fair, inspiring in our hearts only love for such splendour and such grace. this spirit was both like us and much different: neither male nor female in formation but possessing both these attributes, miraculous androgyne, with the wide hips and rounded breasts of woman yet also man's member betwixt the thighs;

LAITMAN M BASIC CONCEPTS IN KABBALAH

t can see the consequence of its influence in our world. kabbalists write books and pass their knowledge to others using the language of the branches. this language is exceptionally accurate because it is based on the connection between the spiritual root and the corporeal branch. it cannot be altered due to the invariable connection between an object and its spiritual root. at the same time, our earthly language is gradually losing its accuracy because it is connected only to the branch and not to the root. however, mere nominal knowledge of the language is insufficient because simply knowing the name of a material object provides no understanding of its spiritual form. only the knowledge of the spiritual form enables one to see its material result, its branch. we can thus conclude that o

they teach the method of researching the universe, and show how to receive the answer to the question about the meaning of life. question: why is kabbalah called a secret science? kabbalah is the closest science to man because it speaks of the purpose of life, of why we are born and live in this world. kabbalah explains the meaning of life, where we came from, and where we go once we complete our earthly term. kabbalists receive answers to these questions while still living here in this world. the study of kabbalah provides knowledge about the spiritual worlds and at the same time develops an additional, sixth sense organ, which perceives the surrounding reality. it is in this sense that a person feels the concealed part of the universe. the attainable, usually concealed, part of the unive

LAITMAN M KABBALAH REVEALED

gives you any answers, it tells you why you are in your present state. and once you know the root of your situation, you will rarely need any further guidance. in that spirit, let s see what we have been learning until today, and perhaps we will discover why we still haven t discovered the key to happiness. behind closed doors man. if he be insufficiently or ill-educated, he is the most savage of earthly creatures. xplato, the laws knowledge has always been considered an asset. espionage is not an invention of modern times; it has been there since the dawn of history. but it has existed because knowledge has always been disclosed on a need-to-know basis, and the only dispute was about who needs to know. in the past, the knowledgeable ones were called sages, and the knowledge they possessed

eption of the world. this is why the next phase is so elusive; it s within us, written in our reshimot like data on a hard-drive. this data will be read and executed regardless of whether or not we are aware of it, but we can read and execute the data much more quickly and enjoyably if we read it with the right software xthe wisdom of kabbalah. as above, so below if we draw a parallel between the earthly phases of the four basic phases of light, the still era corresponds to the root phase, the vegetative era corresponds to phase one, the animate era to phase two, the speaking era to phase three, and the spiritual era to phase four. planet earth s scorching youth lasted several billions of years. as it cooled, vegetative life appeared, reigning on the planet for many more millions of years

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

sequently discover that both worlds function according to the same spiritual law of "faith above reason" our willingness to suppress our own reason and be guided only by the desire to give ourselves to the creator forms the spiritual vessel in which we will receive all of our spiritual understanding. the capacity of that vessel; i.e. the capacity of our spiritual reason, is determined by how much earthly, selfish reasoning we are attempting to suppress. in order to increase the capacity of our spiritual vessels, the creator places increasingly greater obstacles in our spiritual path. this strengthens our egoistic desires, as well as our doubts regarding the creator s rule. these, in turn, enable us to gradually overcome these obstacles, and to develop stronger altruistic desires. by doing

tic of man. only inner motion and development- 103- those belonging to the masses stand still and cannot fall off their levels; thus, they never experience falling down. let us mentally divide space with a horizontal line. above the line is the spiritual world. below the line is the egoistic world. those who prefer to act contrary to their reason can exist above the line. these individuals reject earthly reason, even if it gives them an opportunity to know and to see everything. they prefer to proceed with their eyes closed, by means of faith, and to pursue the spiritual (altruism instead of egoism. every spiritual level is defined by the measure of altruism present within it. we occupy the spiritual level that corresponds to our spiritual qualities. those of us who are above the line are

cisely at this point that we have an opportunity to exercise our willpower. we may, instead, declare that the absence of pleasure and taste in the spiritual and in kabbalah is because of the creator s deliberate concealment for our own sake. because we do not yet possess the necessary spiritual qualities, it is therefore impossible for us to perceive the upper spiritual pleasures; rather, all our earthly desires are governed by egoism. it is crucial for beginners to understand that they are given depression and distress in order to overcome them. they may direct their pleas for relief to the creator, they may study, or they may do good deeds. the fact that such people do not experience pleasure or vitality from spiritual aspirations is directed from above. this gives them the free will to

l state of existence at the time our souls were created, that is, to the state of the first adam prior to his fall. we have two sources of action and two beginnings: the intellect and the heart, the thought and the desire. both should undergo a transformation from their egoistic foundation into an altruistic one. all our pleasures are experienced through the heart. therefore, if we can refuse any earthly, or selfish, pleasure, then we deserve to receive the real pleasures from above, because we no longer use our egoism. on the other hand, the intellect does not receive pleasure from understanding what it is doing. if we can engage in a particular action from sheer faith, rather than from our own understanding, and can proceed contrary to the arguments of reason (go "above reason, then we h

rcumstances, because despite the fact that the creator concealed himself from us, we still possess egoism, which directs all of our thoughts and feelings. therefore, true freedom will arise only when: 1. an individual does not experience the bestowal of the creator, and 2. an individual can act independently from the desires of the body. an opportunity to exercise our free will exists only in the earthly life, which is precisely why we exist here- 150- attaining the worlds beyond every individual must believe that there is nothing else in the world but the creator. one perceives in one s "i" a certain degree of independence only because the creator endowed our perception with egoism. however, if we were to rid ourselves of this quality, we would once again become part of the creator. we mu

he light) gain the ability to acquire the light. each of us starts from our original state, during which we are completely unaware of the ocean of light in which we "swim" we must, therefore, attain a complete replenishment of light. such a state is known as "the goal of creation" or "the- 192- attaining the worlds beyond final correction" in addition, this state must be reached during one of our earthly lifetimes. spiritual gradations when we are gradually filled with the light of the creator, the stages of this process are called "spiritual gradations" or "worlds" life s trials and tribulations force us to move towards the goal of creation. however, if instead of pleasure the ego experiences great suffering, it is willing to forfeit the desire to "receive" in order to end the suffering

s. this is how we assess how our souls are transformed and circulated, and how our bodies became material. are these images true, or are they merely the products of our imagination, produced by our material minds. the mind- 200- attaining the worlds beyond creates pictures of the spiritual world, of the path from that world to ours and the return from ours to the spiritual, in accordance with its earthly understanding and lack of any other information. themind can operate only on the basis of how it perceives the world imprinted in it, and thus produces our fantasies and assumptions. similarly, we cannot conceive of an extraterrestrial being that is completely unlike us in all aspects and has no elements of our physical make-up. we are then faced with the question "what if all that we are

ases many times in comparison to the egoism of the nonobservant person, who expects no reward from the creator in the spiritual realm. but the creator tests us not to find out where we stand spiritually. the creator knows this without testing, because it is he who gives a particular position to every person. he tests us to make us aware of our own spiritual state. by creating in us the desire for earthly pleasures, the creator pushes away those who are unworthy, and gives those whom he wants to approach him the opportunity to come closer to the gates of the spiritual world by overcoming all obstacles. in order for the chosen individual to feel hatred towards egoism, the creator gradually reveals one s real enemy and shows the real culprit standing in the way of one s entering the spiritual

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

1138-1204) our rabbi [the vilna gaon] engaged extensively in the study of the qualities of nature and the studies of the earth in order to attain the wisdom of the torah, to sanctify the name of god among the nations, and to bring the redemption closer. from his youth, he manifested wonders in all seven teachings. he also asked and commanded his disciples to study as much as possible of the seven earthly teachings, and that too was in order to raise the wisdom of israel according to the wisdom of the torah in the eyes of the nations, as it is written, for this is your wisdom and your understanding in the sight of the peoples--rabbi hillel shklover in the name of the vilna gaon, the voice of the turtle-dove, p. 115 concerning the study of the seven teachings, our rabbi had told us: the mess

edge in the research of nature s secrets from the creator s wonders. many among the righteous of the nations of the world also extolled the wisdom of the sages of the torah in israel the members of the sanhedrin, the tanaaim, the amoraim, etc. and in later generations our rabbi the rambam, baal hatosafot, and others who did much to sanctify the name of god among the nations through their study in earthly research. the voice of the turtle-dove, p. 118 studying the seven teachings assists in the attainment of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of w

LAITMAN M THE KABBALAH EXPERIENCE

enjoy spirituality for self develops, and one begins to want the upper world, the creator, instead of this world. when that desire reaches its peak, we receive a screen, and only then does our desire become a part of malchut (of the world of atzilut. even if we are immersed in impure desires, they are still spiritual because we still want to delight in the spiritual pleasure, the creator, and not earthly pleasures such as sex, wealth or power. t h e k a b b a l a h e x p e r i e n c e 26 c o m p l e t e a d h e s i o n w i t h t h e c r e at o r q: when malchut cleaves to the creator in its final state, does that state last until it is completely nullified within the creator, or does creation remain separated nonetheless? a: it is impossible to explain in words the complete adhesion, which

h a possibility? a: kabbalah is not intended to unite religions, since it has nothing to do with them. kabbalah is a science studying the essential core of man, the higher world, the entire universe, and the creator. the outcome of that study is the discovery that mankind wishes to become like the creator. religions, however, are combinations of rituals designed by humans to support them in their earthly existence. specifically, it is the opium for the people, a method of pursuing psychological comfort. that is why baal hasulam said that the only optimal religion is love thy neighbor as thyself, since it leads to uniting with the creator. what we call religion is nothing more than a way to create feelings of stability and comfort within our shaky existence. m e a n i n g o f k a b b a l a

the creator, it means that it is forbidden to receive light in order to please yourself. therefore, the words, forbidden to study kabbalah actually mean, it cannot be studied because of a lack of will. the statement is still correct today as far as the general public is concerned, but the souls that descend to our world today reach such a level of spiritual development that all their thoughts and earthly desires become aspirations for the creator. when that happens, we will say that we are permitted to study kabbalah because we have reached a developed enough desire for it. t h e k a b b a l a h e x p e r i e n c e 100 q: does a person have to be religious in order to study kabbalah? a: no, anyone can study. if the creator gives us the desire, we will begin to feel a new attitude toward li

the divine soul, the animate soul rises to correction, and, as we learn, they dress one another, merging into one. a l l a b o u t t h e s o u l q: where is the soul and what processes occur in it between each descent to this world? a: kabbalah, being the revelation of the creator to the creatures in this world, does not deal with these questions. it describes only what we must experience in this earthly life. we learn by ourselves what happens outside our lives by studying kabbalah. but there is nothing about it in the books, since we must know what we need for correction, not to satisfy our curiosity. study and you will see. q: are the questions about changing the soul and receiving a soul relevant only after crossing the barrier? t h e k a b b a l a h e x p e r i e n c e 244 a: the chan

p h a r ao h q: i understand from your words that all the situations that the soul goes through in the spiritual world, materialize later on in our world. if the soul has already gone through the spiritual state called pharaoh, will this pharaoh materialize afterwards in our world? will it be in a body with a soul in the state of pharaoh, or within a body that answers to the name pharaoh with his earthly attributes? a: you are confused because you are discussing the object from outside, not from within it. the torah tells us only about the way we can attain the highest spiritual state. it never speaks about history. in the spiritual world, this history is not yet created. it is written by each soul, which goes through the states of gentile, pharaoh, and moses in each person. the torah is w

r av, d i s c i p l e a n d g r o u p 325 the contact and the equalization with the creator. it is the reason i do what i do (sleep, eat, drink, work etc. then the rav will not replace the creator, but will become your guide. q: does disagreeing with the rav indicate a lack of respect? a: absolutely not! you can always express disagreement. however, i cannot tolerate objections that stem from the earthly logic of a student who does not read the texts. read and object; be mad and find! t h e at t i t u d e o f a d i s c i p l e t owa r d h i s r av q: in one of your tapes, i heard that there are times when the student might hate his teacher. how can that be? right now i feel your kindness and your desire to help. why should that change? a: generally speaking, the attitude of a disciple towa

LAITMAN M THE PATH OF KABBALAH

s and concepts that we understand. the first verse in the torah speaks of heaven and earth. the two terms relate to two properties: an egoistic and an altruistic property. the egoistic property of earth (the soul) is corrected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this does not refer to our earthly days, nor does the text relate to earthly nights and days, or light and darkness as we normally interpret them. the terms relate to spiritual degrees, spiritual sensations that one feels when one experiences the phases of correction. it is a system that corrects our souls when they are still in an earthly spiritual degree. the soul must be raised from the degree of malchut to that of bina

, and annihilation of entire nations, horrendous torments, and trouble everywhere are called good by those who attain the collective picture of the universe and the worlds. t h e pa t h o f k a b b a l a h 130 q: what is the freedom of desire? a: when one attains the spiritual world, one attains everything that descends to our world the roots and where and how they concatenate to our world. every earthly event begins in the spiritual world. everything that happened and that will happen to us stems from there. the system of kabbalah means having faith above reason, and the kabbalist never exploits knowledge for self-gratification. that is why the knowledge of self or others is of no significance because the kabbalist will never use it in the ordinary way people want. many people ask me abou

root if we haven t attained it and don t even know that it exists? a: any person, even a non-jew, can name any place on earth according to one s spiritual roots, even without attaining these roots. that is because all people are messengers of the creator, just as is the entire creation and the whole of nature. just as an ordinary person chooses that a mountain should be called mt. olives for some earthly reason, so a kabbalist determines that this mountain should be named that way because of a spiritual root. this teaches us that the difference between the attainment of an ordinary person and that of a kabbalist is only in the depth of the attainment. the former sees only the external layer, and the latter sees the entire depth down to the primary reason. that is why kabbalah is also a sci

m consists of two parts: zeir anpin and nukva, meaning males and females that have their own relationship. that relationship creates time (days, weeks, months and years) and their mating creates the souls. the properties of the souls define the characteristics of the physical body that the soul clothes. the soul is created and descends to this world even before a child is born into it. i am using earthly terms of time, space and motion, although they do not exist in the spiritual world. we must understand that relationship between the male and female parts of zon of the world of atzilut determines everything that happens in our world. there is no other way to easily explain the variety of possibilities for the relationship between these two parts, how they connect and how they clothe one a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

st be careful to preserve the correct spirit and rendering. the other canticle: gi was glad when they said unto me: we will go into the house of the lord h, consists of texts taken from the v.s.l, put together so as to form a beautiful and appropriate invocation. 309. all this dedicated thought forms the basis of the splendid edifice which the lodge is about to build, the true temple of which the earthly one is an outer symbol, a temple of finer matter through which perfectly real work can be done and enormous volumes of spiritual influence can be distributed. this temple is also an image of the vortex which t.g.a.o.t.u. made when he was about to form his solar system. he began by limiting himself, by marking out the limitations of his system, within which he set up a vast etheric vortex

neration. if every m.m, could carry out his o c without evasion, equivocation or mental reservation of any kind, and prefer to suffer death rather than slander a brother fs good name or fail to maintain at all times the honour of a brother as his own, then indeed would there be, right in the heart of humanity, such a brotherhood as would bring the completion of the h.t. almost within range of our earthly vision. such a standard of fidelity amongst m.m. fs would in time lead humanity to so high a level of goodwill that not only would men cease from injuring one another, but even inaction in a deed of mercy would become action in a deadly sin. this, and nothing else, is the true meaning of the f c p c of f c, to uphold which the m.m. is pledged. it is no light matter to enter the first porta

fficient modes of giving such help to large numbers simultaneously was to afford a channel for the outpouring of a vast flood of spiritual force over the surrounding country, and that was what they endeavoured to do in the ceremony which i am about to describe. they said: gall light comes from the great one; but because men shut themselves away in the caves of ignorance and misunder-standing, our earthly mirrors can reflect that light where otherwise it would not penetrate, and so the great one accepts our help, and condescends to use in the work that part of himself which is manifesting through us. h they looked forward to this ceremony with the utmost eagerness and thought no pains too great to take to prepare themselves for it; and they threw themselves into its performance with an unsu

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

se the powers latent within him, and by their means he is able to see far more of the real meaning of life than the man whose vision is limited by the physical senses. he learns that each man is in essence divine, a veritable spark of god s fire, gradually evolving towards a future of glory and splendour culminating in union with god; that the method of his progress is by successive descents into earthly bodies for the sake of experience, and withdrawals into worlds or planes which are invisible to physical eyes. he finds that this progress is governed by a law of eternal justice, which renders to each man the fruit of that which he sows, joy for good and suffering for evil. 26. he learns, too, that the world is ruled, under the will of t.m.h, by a brotherhood of adepts, who have themselve

ive than the traditional history preserved in modern masonry, the candidate had to pass through a symbolical representation of the suffering, death and rising again of osiris, which included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurrection of osiris was well known to all the people of egypt, both initiates and profane, and there were great public ceremonies, corresponding to those of our good friday and easter day in catholic countries, when these mystic events were celebrated with the utmost splendour and with the heartfelt devo

f the sun is that of the man who is becoming divine. in the egyptian mysteries they called him the osirified, and the christian mystics spoke of him as becoming one with christ, as when s. paul spoke to his followers as: my little children, of whom i travail in birth again until christ be formed in you(*gal, iv, 19) it is the voluntary nature of the divine sacrifice that distinguishes it from the earthly sacrifices. therefore the method of man s reaching divinity was always proclaimed to be unselfishness and self-sacrifice for the sake of others; and the entire story of christ and of osiris is but an epitome and example of how that sacrifice may be expressed on earth in human life, as it is in the heavens. 156. the researches of the initiate in the mysteries of osiris were still further ex

that there are vast differences of level between these orders and the stages on the path: masonic degrees mysteries the path e.a. f.c. m.m. isis serapis osiris probationer initiate arhat 202. the fifth initiation and beyond 203. only one more stage remains before human perfection is reached- that which is typified by the ascension into heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glories, giving the key to th

a-cotta models illustrating the religious structures and ideas of the m.m. ii period are supplemented by an object- the scale of which answers to the same series as the group of columns- in the form of a portable seat (plate ii, 3, following p. 50. within it are some remains of the lower part and attachments of a figure. it is evident that we have here a palanquin either for a divinity or for his earthly representative, the priest-king, recalling the sedia-gestatoria still used by the papa-re at rome(*op. cit, pp. 222, 223, 224) 248. in its general arrangements the ritual chamber of the palace of phaestos was similar to the masonic temple in the palace of minos, but it contained no throne- an omission which is explained by the portable seat found in the shrine. evidently in some cases the

estation of the divine love in the perfection of eternal motherhood, and indeed unites in her person many aspects of the deity that were divided in greece. there were, however, two sides of the cult of aphrodite. the higher side was embodied in aphrodite ouranios, the heavenly aphrodite, who was indeed the mother of fair love; but there was a lower aspect of her worship as aphrodite pandemos, the earthly, common love, which leads to much evil and base desire, unworthy of the name love; and this aspect was the most prominent in the days when the old religion had become outworn and corrupt. aphrodite corresponds to some extent with lakshmi in india. 344. the gods were connected with the mysteries, and worked with and through their faithful followers; but even in the mysteries there was less

an imaginary hero, was a very real and most lovable and sagacious ruler, of whom england may well be proud; his round table also is fact and not fiction, and among its knights there was a rite of the christian mysteries centring round the beautiful story of the quest for the holy grail. some there were who took the legend literally and undertook endless physical-plane pilgrimages in search of an earthly cup; others knew that the mystical meaning of the finding of the holy grail is the union between the higher and the lower self, which is one of the qualifications for initiation into the true mysteries of the white lodge; for the chalice symbolically represents the causal body into which the blood of the mystery is poured. i am the cup, his love the wine. the mysteries of the holy grail we

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

world portrayed by the artist is populated by a multitude of symbols from astrology, sorcery, and alchemy, and strange forms that are often composed of dislocated elements of real beings. each detail of his paintings contains an allusion to a symbolic significance within the whole, which can be considered a kind of allegory illustrating the opposite guises of christian life: sin and attachment to earthly pleasures on one hand, and the force of faith against evil on the other. bosch s themes, however, reveal his pessimism about man s redemption after life, and hell is usually portrayed as a common condition of the world in which man lives. the great themes of bosch s work, such as the snares of the devil and the soul s perpetual exposure to the wiles of evil, already appear in the paintings

anity from the garden of heaven, situated on the left wing, toward hell, on the right wing. 32 bosch, hieronymus the visions of eden and hell are also the theme of the last judgement, of four panels in the doges palace in venice (the fall of the damned, hell, paradise, and the ascent into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delights. the closed wings of the famous triptych represent the world on the third day of creation, a transparent sphere that shows, at the center, the dry land covered with vegetation, separating from the waters. the left wing shows the earthly paradise, the central panel is the garden of worldly delight itself, and the right panel represents the frightening images of hell, where devils t

dly delight itself, and the right panel represents the frightening images of hell, where devils torment the damned with their former pleasures. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a bosch s garden of earthly delights (the art archive/museo del prado madrid/album/joseph martin) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. s

sm 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, richard, ed.man,myth& magic. the illustrated encyclopedia of mythology, religion and the unknown. 1983. reprint, new york: marshall cavendish, 1995. encyclopedia ofworld art. london:mcgraw-hill, 1960. linfert, carl, hieronymus bosch. new york: harry n. abrams, 1989. the brotherhood of satan a diabolical coven takes over a small town in this 197

k 5:7 13. although the story is not spelled out in the bible, a number of passages seem to allude to the wellknown story about satan leading a celestial revolt. by implication, demons were formerly angels who were cast out of heaven with lucifer after the failure of his revolution. defeated in the celestial realm, the infernal host continues a kind of guerrilla warfare against god s people in the earthly realm, as reflected in a familiar passage from the book of ephesians: for we wrestle not against flesh and blood human but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (6:12. the primary point of their attack is in trying to seduce christians into departing from the path of salvation by teaching falseh

n divinities were pictured as human beings drawn large. the gods were, in other words, not much more than strong human beings, possessing magical powers and immortality. humanity, for its part, was created out of clay to serve the gods. unlike judaism, christianity, or islam, this creation did not include the fashioning of an immortal soul. hence the afterlife was conceived of as a pale shadow of earthly life,much like the jewish sheol or the greek hades. mesopotamians, like many of the other traditional peoples of the world, imagined the universe as a three-tiered cosmos of heaven (above the earth, earth, and hell (beneath the earth. heaven was reserved for deities, most of whom resided there. living human beings occupied the middle world. the spirits of the dead resided beneath the earth

ich is both a contractual agreement and a marriage of love between yahweh and his chosen people. the ancient hebrews emphasized the importance of the present life. like both the ancient greeks and mesopotamians, existence 138 judaism and hebrew scriptures after death in sheol (the realm of the dead, when it was mentioned at all, was conceived of less as an actual hell and more as a pale shadow of earthly life, much like the greek hades. also like the greek hades, the hebrews originally made no distinction between the treatment of the just and the unjust after death. instead, rewards and punishments were meted out in the present life, and in the covenant contract yahweh promised to do just that. one of the few stories in hebrew scriptures (the old testament) that mentions sheol is the tale

s viewed as being under demonic influence by conservative christians. one of the keys necessary for understanding peretti is the belief that the concentrated prayers of christians provide power and protection for warrior angels. this prayer energy empowers god s angels to win their battles against supernatural demons. a decisive defeat of satan s legions in the spiritual realm disempowers satan s earthly minions, which in turn leads to their defeat. frank peretti, 1995 (dan lamont/corbis) 208 peretti, frank e. the climax of the confrontation in this present darkness provides us with a good example of how this prayer power is supposed to work. in the final scene of the battle, tal, leader of the angelic host, crosses swords with rafar, leader of the demonic forces. at the same time, the rem

LIBER 777

pression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cruelty [cruelty$ f material gain [gain] 1010! c ruin# f wealth table v 26 cxxxvii. signs of the zodiac. cxxxviii* planets ruling col. cxxxvii. cxxxix

b$ d# r= note that s and not k is the 7th of the double letters. the jesuit kircher17 gives= p r t b g d k the order of the planets is that of their apparent rate of motion. by writing them in their order round a heptagon, and tracing the heptagram unicursally, the order of the days of the week is obtained. col. clxxviii. these intelligences are angelic in nature, but possessing material and even earthly dominion. hence they preside over the geomantic figures, whose nature indeed expresses their relation to man. col. clxxxi. line 11. he laughs; bearing a sphere containing illusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attacks or caresses. line 12. his attitude suggests the s

LIBER CLXV A MASTER OF THE TEMPLE

ow) does more actual grind than he ever did. 24 full dress magick ceremonies in the first weeks of 1914, and about 2 hours every morning writing up the records. and in this please include 2 bad goes of influenza and bronchitis! o.m] july 9, 7:20 7:24 a.m. dragon. rather bad. tried to do practice outside in the rain, there being no room in the tent. note: man, wife and baby together with all one s earthly belongings in a tent 12 10 in wet weather, is certainly a record [i ve been one of 5 big men in a tent 7 6 6 in a hurricane blizzard on a glacier. but you win. o.m] aug. 8. note. i begin to feel the fuller life again. these few pages of edward carpenter have acted like a draught of living water and revived me a great deal. i feel a secret joy to-night. the unaccountable inner joy which tra

LIBER DCCCLX JOHN ST

ame sense as abramelin had it; and what fs more, i mean to go on till i get it. john st. john 29 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the window. oh that the door of my heart were ever open! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from 671 a perfect ritual of s

y and initiate all his principles and train them to their new and superior tasks. this surely explains better the terrible dangers of the path. some years back, on the red river in china, john st. john saw at every corner of that swift and dangerous stream a heap of wreckage. he, himself in danger, thought of his magical career. alcoholism, insanity, disease, faddism, death, knavery, prison.every earthly hell, reflection of some spiritual blunder, had seized his companions. by dozens had that band been swept away, dashed to pieces on one rock or another. he, alone almost upon that angry stream, still held on, his life each moment the plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address. and he held on his cour

LIBER LVII

ether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. s

term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the fi

LIBER LXVII THE SWORD OF SONG

te majority; among buddhists a very large proportion have deliberately gone out from social life of any kind to tread these paths of research. is the way very hard? is the brain tired? the results slow to come? others are working, failing, struggling, crowned here and there with rare garlands of success. success for ourselves, success for others; is it not compassion that binds us closer than all earthly ties? ay, in joy and in sorrow, in weakness and in strength, do i take my refuge in the sangha. xiii conclusion let me give a rapid resum of what we have gone through (a) we have stripped science and buddhism of their accidental garments, and administered a rebuke to those who so swathe them (b) we have shown the identity of science and buddhism in respect of (1) their fact (2) their theor

LIBER LXXVIII

rtened force 8, swords. or in c e g j l two swords: 1 each of the other suits% 1. e valour 7 of wands. 2. h loss in pleasure 5, cups. 3. i material works 3, pentacles. 4. l perfected success 10, cups. 5. a dominion 2, wands 6. c despair and cruelty. 9, swords or in a c e h j l 2 w. 2 c: 1 each of the others. one more decan than the others! 1. f prudence 8 of pentacles. 2. h pleasure 6, cups. 3. j earthly power 4, pentacles. 4. a established strength 3, wands. 5. c ruin 10, swords. or in a c f h j two pentacles: 1 each of others. 26 liber lxxviii$ 1. f material gain 9 of pentacles. 2. h illusionary success 7, cups. 3. k defeat 5, swords. 4. a perfected work 4, wands. 5. d love 2, cups. or in f h k a d two cups: 1 each of others# 1. f wealth 10 of pentacles. 2. i swiftness 8, wands. 3. k ear

f material things; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudiced. keen in matters of gain; sometimes given to seeking after impossibilities. binah of (business, paid employment, commercial transaction. herein are hywjy and hyjhl angelic rulers. xxxviii the lord of earthly power four of pentacles a hand holding a branch of a rose tree, but without flowers or buds, save that in the centre is one fully blown white rose. pentacles are disposed as on the points of a square; a rose in its centre. symbols! and j above and below to represent the decan. 38 liber lxxviii assured material gain: success, rank, dominion, earthy power, completed but leading to nothing be

i the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are# and b. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of (loss of profession, loss of money, monetary anxiety. herein the angels hyhbm and laywp rule. xlix the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white roses and buds, each of whi

LIBER THISHARB

in every grade but one the aspirant is pledged to serve his inferiors in the order [the adeptus minor is not so pledged; the probationer has no inferiors in the order. t.s] 2 make the adeptus exemptus perfect as such before proceeding [note added in mtp publication of liber 913] 3 the magical memory (i.e, of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even sub-magical attainment proves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes of memory. 9. zor

LIBER TZADDI

more beautiful than the flowers: ye must not fade in your season. 28. i love you; i would sprinkle you with the divine dew of immortality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shallbe with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, and twine around your heart. 32. only your mouths shall drink of a delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a

LIBER V VEL REGULI

and al, but it expresses the secret nature which operates the magick or the transmutations. sht is the formula of this particular aon; another aon might have another way of saying 31. 10 liber v vel reguli sh is fire as t is force; conjoined they express ra-hoor- khuit .the angel.8 represents the stele 666, showing the gods of the aon, while .strength.9 is a picture of babalon and the beast, the earthly emissaries of those gods. sht is the dynamic equivalent of la and la. sh shows the word of the law, being triple, as 93 is thrice 31. t shows the formula of magic declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in la note that saturn or satan is exalted in the house of venus or astarte and it is an airy sign. thus l is father- m

LIBER XV CHYMICAL JOUSTING OF PERARDUA

ose two-and-twenty. so when he had broken the cucurbirte, he find therein no trace of the seven, but a button of fused gold.as we say, for it is not gold. now this button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian brethren have called it the pavement of the firmament of nu. he slayeth king astur of the arms argent. now this metal is not in any wise like unto earthly metal; let the brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold of the merchant that is dross; the vegetable gold that groweth from the seed of the scroll by virture of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge

LOGOMACHY OF ZOS

me 2..1* n( o. 6..q being a segment of an undetermined and extensive arch. forms obtain additives by dimensional differentia and orientations of objects perceived. the quintessence of monotony: all things alike and equal..q' h* 5 %d !5..q. 5#"d 2. mind( 5! 6 e..1 u. 2 w@ s..q #5# 7 nature teaches equal significance of all things: the blade of grass, the dead god or a live sow, all are of the same earthly worth. of supernal value is your service of remaking self in unlikenesses of yourself. the unjustly injured are not benefited if the same injury is inflicted on the aggressor: punishment should not only be corrective but compensatory to the victim. this does not preclude other kinds of deterrents if necessary. if you must murder, seek the murderers; meet evil with evil, even unto yourself

LUCIFERIAN SORCERY AND SET TYPHON

and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all within his circle. the holy guardian angel/the evil genius/congressus cum daemone there has been much in the way of misunderstanding within magick as to what the holy guardian angel actually is. some have described it as an exteriorized force which guides each person, others a force of the subconscious. i am partial by experience and direction that t

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

re explanations for human suffering through people or animals disobeying divine commands, as described above. many origin myths also make statements about the nature of men and women or the relationship between the genders. the genesis account is quite clear about this; god said to eve, your desire shall be for your husband and he shall rule over you (genesis 3:16. some nuer myths blame women for earthly ills; for example, it was women who in mythological times brought mosquitoes to earth. among the navajo, an origin myth describes how navajo deities (holy people) lived in worlds below this one. then one day, escaping a flood, they reached the surface of earth and became the earth surface people, the first navajo. in one story, before this emergence to earth s surface, first man learns of

MACNULTY W KIRK KABBALAH AND FREEMASONRY

a single, tightly integrated unity centered on the deity. a particularly clear statement of this view comes from the hermetica. for god contains all things, and there is nothing that is not in god, and nothing which god is not. nay, i would rather say, not that god contains all things, but that, to speak the full truth, god is all things."38 this is an hermetic statement of neo-platonism. second, earthly experiences were considered to reflect events in the heavenly realms; the succinct statement of this idea is "as above; so below" this epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which

uccinct statement of this idea is "as above; so below" this epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which occurs in the higher (heavenly, causal) levels and that which occurs at the lower (earthly) ones.39 third, knowledge of the "higher" or more subtle, aspects of the universe was thought to be available only by experience (i.e. by one's own revelation; certainly not by logical argument, nor, ultimately, by faith in the authority of another's revelations.40 i will seek to illustrate these principles which make up the renaissance world view using the masonic symbolism, as represente

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

day. even in the first century pythagoras was regarded more as a god than a man, and the revival of his philosophy was resorted to apparently in the hope that his name would stimulate interest in the deeper systems of learning. but greek philosophy had passed the zenith of its splendor; the mass of humanity was awakening to the importance of physical life and physical phenomena. the emphasis upon earthly affairs which began to assert itself later reached maturity of expression in twentieth century materialism and commercialism, click to enlarge neas at the gate of hell. from virgil's neid (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

, the world of the dark and treacherous elves, which is under the earth; and (9) hel-heim, the world of cold and the abode of the dead, which is located at the very lowest point of the universe. it is to be understood that all of these worlds are invisible to the senses, except midgard, the home of human creatures, but during the process of initiation the soul of the candidate--liberated from its earthly sheath by the secret power of the priests--wanders amidst the inhabitants of these various spheres. there is undoubtedly a relationship between the nine worlds of the scandinavians and the nine spheres, or planes, through which initiates of the eleusinian mysteries passed in their ritual of regeneration. next: the ancient mysteries and secret societies, part three sacred texts esoteric ind

us, representing the soul of the mundane sphere, was capable of an infinite multiplicity of form and designations. dionysos apparently was his solar aspect. the dionysiac architects constituted an ancient secret society, in principles and doctrines much like the modern freemasonic order. they were an organization of builders bound together by their secret knowledge of the relationship between the earthly and the divine sciences of architectonics. they were supposedly employed by king solomon in the building of his temple, although they were not jews, nor did they worship the god of the jews, being followers of bacchus and dionysos. the dionysiac architects erected many of the great monuments of antiquity. they possessed a secret language and a system of marking their stones. they had annua

mong numerous religions as the city of the gods or the holy city. here is the archetype of the new jerusalem, with its streets paved with gold and its twelve gates shining with precious stones "the history of atlantis" writes ignatius donnelly "is the key of the greek mythology. there can be no question that these gods of greece were human beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise suppo

eight months, when the sun-god, having increased, traverses the eighth sign, he absorbs the celestial virgin in his fiery course, and she disappears in the midst of the luminous rays and the glory of her son. this phenomenon, which takes place every year about the middle of august, gave rise to a festival which still exists, and in which it is supposed that the mother of christ, laying aside her earthly life, is associated with the glory of her son, and is placed at his side in the heavens. the roman calendar of columella (col. 1. ii. cap. ii. p. 429) marks the death or disappearance of virgo at this period. the sun, he says, passes into virgo on the thirteenth day before the kalends of september. this is where the catholics place the feast of the assumption, or the reunion of the virgin

ns were seen together. according to william lilly, between the years 1156 and 1648 twenty similar occurrences were recorded. recognizing the sun as the supreme benefactor of the material world, hermetists believed that there was a spiritual sun which ministered to the needs of the invisible and divine part of nature--human and universal. anent this subject, the great paracelsus wrote "there is an earthly sun, which is the cause of all heat, and all who are able to see may see the sun; and those who are blind and cannot see him may feel his heat. there is an eternal sun, which is the source of all wisdom, and those whose spiritual senses have awakened to life will see that sun and be conscious of his existence; but those who have not attained spiritual consciousness may yet feel his power b

orm of worship man offers to the supreme deity. there are two distinct systems of astrological philosophy. one of them, the ptolemaic, is geocentric: the earth is considered the center of the solar system, around which the sun, moon, and planets revolve. astronomically, the geocentric system is incorrect; but for thousands of years it has proved its accuracy when applied to the material nature of earthly things. a careful consideration of the writings of the great occultists and a study of their diagrams reveal the fact that many of them were acquainted with another method of arranging the heavenly bodies. the other system of astrological philosophy is called the heliocentric. this posits the sun in the center of the solar system, where it naturally belongs, with the planets and their moon

its center. thus the entire interior constituted a picture of the universe of worlds. the priests in making sacrifices wore raiment adorned with figures similar to those attributed to the gods. their bodies were partially bare like those of the deities, and they themselves were divested of all material cares and practices the strictest chastity* their heads were veiled to indicate their charge of earthly things. their heads and bodies were shaved, for they regarded hair as a useless excrescence. upon the head they bore the same insignia as those attributed to the gods. thus arrayed, they regarded themselves to be transformed into that intelligence with which they constantly desired to be identified. for example, in order to call down to the world the soul and spirit of the universe, they s

MASTERING WITCHCRAFT

olically, this indicates the seven mystical dimensions of space, namely north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a potent earthly amulet is the image of the hand making the phallic "sign of the fig" fist clenched, thumb thrust between first and second fingers, carved in nephrite (jade, amber, coral, jet, carnelian, or any other fascination gem, again suspended in red from the bearer's neck in hertha's name; an old iron key will also serve the same purpose, being similar in its sexual implications. elf-shot, ancient f

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ersicle is taken from ezekiel i. 1 "as i was among the captives by the river of chebar, the heavens were opened, and i saw visions of elohim" in my opinion the versicle should only consist of the five last words thereof, when the anachronism of jacob using a pentacle with a sentence from ezekiel will not longer exist. figure 23. the sixth pentacle of jupiter. it serveth for protection against all earthly dangers, by regarding it each day devoutedly and repeating the versicle which surroundeth it "thus shalt thou never perish" figures 20 and 21. the key of solomon page 66 editor s note. the four names in the arms of the cross are- seraph, kerub, ariel, and tharsis; the four rulers of the elements. the versicle is from psalm xxii 16, 17 "they pierced my hands and my feet, i may tell all my b

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

etc (20) purson- the twentieth spirit is purson, a great king. his appearance is comely, like a man with a lion s face, carrying a cruel viper in his hand, and riding upon a bear. going before him are many trumpets sounding. he knoweth all things hidden, and can discover treasure, and tell all things past, present, and to come. he can take a body either human or a rial, and answereth truly of all earthly things both secret and divine, and of the creation of the world. he bringeth forth good familiars, and under his government there be 22 legions of spirits, partly of the order of virtues and partly of the order of thrones. his mark, seal, or character is this, unto the which he oweth obedience, and which thou shalt wear in time of action, etc (21) marax- the twenty-first spirit is marax. h

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

be observed in the first hour of a sunday& at the 8th. hour, also at the 3rd& 10th. at night, directing yourself toward that quarter, they appear in royal apparel holding scepters in their hands, and riding on a lyon or a cock, their robes are of red& saffron color& most comely, they assume the shape crowned queen& very beautiful to behold. secondly these genijs that are attributed to& are of the earthly regions& are governed by vriel who hath 3 princes to attend him (viz) asaiel, sochiel& cassiel. therefore the genijs that are attributed to him& these signs are to be observed in the west. they appear like kings, having green& silver robes, or like little children or women delighting in hunting& they are to be observed on saturday in the 1st& 8th. hours of the day& the 3rd& 10th. of the ni

MEANING OF MASONRY

st degree in the religious life; and which is administered, appropriately, at the font, near the entrance of the church, even as the act itself takes place at the entrance of the spiritual career. for to all of us such initial cleansing and purifying is necessary. as has been beautifully written by a fellow-worker in the craft"'tis scarcely true that souls come naked down to take abode up in this earthly town, or naked pass, of all they wear denied. we enter slipshod and with clothes awry, and we take with us much that by-and-by may prove no easy task to put aside. cleanse, therefore, that which round about us clings, we pray thee, master, ere thy sacred halls we enter. strip us of redundant things, and meetly clothe us in pontificals* in the schools of the mysteries, when aspirants for th

al death, and in this respect only is our ceremony in accord with the experience symbolized. for if you follow closely the raising ceremony, although distinct reference to the death of the body is made, yet such death is obviously intended to be merely symbolical of another kind of death, since the candidate is eventually restored to his former worldly circumstances and material comforts, and his earthly masonic career is not represented as coming to a close at this stage. all that has happened in the third degree is that he has symbolically passed through a great and striking change: a rebirth, or regeneration of his whole nature. he has been" sown a corruptible body; and in virtue of the self-discipline and self development he has undergone, there has been raised in him" an incorruptible

self-sacrifice and self-crucifixion which, as all religions teach, are essential before the soul can be raised in glory" from a figurative death to a reunion with the companions of its former toils" both here and in the unseen world. the perfect cube must pass through the metamorphosis of the cross. the soul must voluntarily and consciously pass through a state of utter helplessness from which no earthly hand can rescue it, and in trying to raise him from which the grip of any succouring human hand will prove but a slip: until at length divine help itself descends from the throne above and, with the" lion's grip" of almighty power, raises the faithful and regenerated soul to union w ith itself in an embrace of reconciliation and at-one-ment. in all the schools of the mysteries, as well as

is is possible only to the true master, who has all four methods of knowledge at his disposal in perfect balance and adjusted like the four sides of the lodge; and hence the place of the master and past-masters being always in the east. the" depth" of the lodge" from the surface of the earth to its centre) refers to the distance or difference of degree between the superficial consciousness of our earthly mentality and the supreme of divine degree of consciousness resident at man's spiritual centre when he has become able to open his lodge upon that centre and to function in and with it. the" height" of the lodge" even as high as the heavens) implies that the range of consciousness possible to us, when we have developed our potentialities to the full, is infinite. man who has sprung from th

ho seriously yields himself to the discipline of the order of is not merely improving his character and chastening his thoughts and desires. he is at the same time unconsciously building up an inner ethereal body which will form his clothing, or covering, when his transitory outer body shall have passed away" there are celestial bodies and bodies terrestrial..and as we have borne the image of the earthly we also shall bear the image of the heavenly" and the celestial body must be built up out of the sublimated properties of the terrestrial one. this is one of the secrets and mysteries of the process of regeneration and self-transmutation, to promote which the craft was designed. this is the true temple-building that masonry is concerned with. the apron being the masonic symbol of the bodil

but personifications of spiritual principles, and that biblical history is not ordinary history of temporal events but a record of eternally true spiritual facts. the matter is, therefore, interpretable as follows: we know from the teaching of the entered apprentice degree what" money and metals" are in the masonic sense, and that they represent the attractive power of tempora l possessions, and earthly belongings and affections of whatever description. we know too that from the attraction and seductiveness of these things, and even from the desire for them, it is essential to be absolutely free if one desires to attain that light and those riches of wisdom for which the candidate professes to long. not that it is necessary for him to become literally and physically dispossessed of worldl

lime experience, the initiated soul was brought back to its bodily encasement again and "reunited to the companions of its former toils" to resume its temporal life, but with conscious realization of life eternal superadded to its knowledge and its powers. then only was it entitled to the name of master mason. then only could it exclaim, in the words of another initiate (empedocles" farewell, all earthly allies; henceforth am i no mortal wight, but an immortal angel, ascending up into divinity and reflecting upon that likeness of it which i have found in myself" the" secrets" of freemasonry and of initiation are largely connected with this process of intro version of the soul to its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confir

MICHAEL FORD WITCHMOON

e walk silently among all and harm not one unless provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a gate and purification zone whose purpose is to create the astral grounds in which the meeting is to take place. the following rites may be conducted with very few people, be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of

death s sleep in life, thanatos hearken my swift flight. of the devil s sight, which views the webs of night to come and the freedom of the fields, may thy 41 41 beauty be as my gift. by the thorns which tear the waking flesh and guards our great hidden place, be my flesh in night and astral waking, i shall emerge. i seek the blood of the witches sabbat conclave, so that lilith shall kiss my ever earthly wounds. joy and pleasure, by the skull and blade i shall emerge! eko sabbatium, eko hecate, eko lilith unbound and fly! my pace was decided by my desire to join the conclave, to enter this sabbath of dream. i was guided into a great forest, and my flight was over the trees. i was drawn to a seeming crossroad deep within the forest, clear of trees and filled with shapes and hags. they had a

baphomet- horned god of witches- the eight- sided god, octinimos, also known as baphomet, has significance through the texts of modern- day chaos magick as well as the witches sabbat witchcraft. baphomet s eight sides each represent a particular aspect of magick. this is a further representation of the connection between the astral sabbat (the dream conclave) and the 69 69 day side (ie magick) of earthly life. the day side being of course the fleshing ground of manifestation. the combination of the two combined with a system of inspired belief and action represent a state of individual strength, granting access to the gates of the 93 current which is the vital source of thelema. in dogme et rituel- haute magie by eliphas levi, he describes his famous baphomet image as the following "the go

ing through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen in the light of lucet azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and waking flesh infernal- the earthly demonic sabbat the descent of the luciferian self (spirit) unto the darkness of set the peacock cloaked essence of the serpent. the infernal sabbat is the earthly gathering of the shades of the dead, those under the watch of azrail, of vampyric congress and lycanthropic transformation. it is the forbidden mysteries of the kingdom of shadows, the very gateway of the abyss, of anubis. the in

he luciferic path of the adversary, the dedication to the great work of becoming. this may be conducted by ones own initiatory ritual, and the bornless one ritual of ascension. conduct these workings of high magick until the flaming swords of the seraphim reveal the path of the emerald crown of lucifer, that in holy light of the cunning fire shall you become in the illumination of seth. four: the earthly journey of the sorcerer, the path of the adversary and devil in flesh. the individual shall move through the dual ecstasies to work with both shadow and light. this is the development of the bestial and angelic familiar; the holy guardian angel and evil genius-congressus cum daemone. five: this is the initiation by magickal retirement for a period, from which one observes sethian isolation

he prime difference between qlippothic and 'outer' spirits and earth bound 'ghosts. the danger which comes from earth bound black magickians who leave their flesh in death is that the possibility of becoming a vampire is imminent. vampire spirits exist between both worlds just as ghosts and such, however their personalities and astrals remain intact due to the fact that they drain life force from earthly living creatures. the main victims are humans who, unknowingly, call out to them in dreams. thus the vampire spirit will go from body to body, guided by the individual sleeper, and drink of their life force. some magickians have the ability of eventually entering the flesh of another and continuing their existence in this manner. many tales of possession were also spawned this way. a mista

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tion, and genetic manipulation23 old world disorder secreted in this myth? the word fal actually means stone and is the root of the word phallic.the stone of fal is, therefore, the stone of stones, probably a powerful crystal thatwould indicate if a person was genetically altered in some way (this stone, like the lingamof the hindus, was believed to be connected to the planet saturn, for whom the earthly kingsruled) in folklore, there are covert references to genetic manipulation. consider the entitycalled a changeling. was this an alien substitute for a human infant? moreover, in prehis-toric times, it was impossible for anyone to rule in ireland if they were blemished, a rule thatwas assiduously honored. could blemished be a reference to artificial alteration? theworlds folklore is reple

and white people lived together underground, in the heart of a mountain, near the river san juan.(p. 195)underground livingthe inhabitants of central europe and the teutonic races who came late to england place their mythicalheroes underground in caves, in vaults beneath enchanted castles, or in mounds which rise up and open,and show their buried inhabitants alive and busy about the avocations of earthly men (p. 204)the miztecsbelieved that there ancestors after the deluge built a temple on a high place and waited for the highergods to descend and lighten the darkness. they speak of the death of the daughters that had born chil-dren of the gods. in these myths we also read of the miztec survivors praying to the gods to increase theland which is under water. they ask for the waters to be ga

at least precipitated due to the impact of a watery comet (p. 30)such a comet would have had its icy content melted or vaporized, which would have saturated the airwhich could not hold water. the release would have created the rains spoken of in the bible.ancient babylonian descriptions of the events leading up to the flood, which are found in various cune-iform translations, seem to describe the earthly arrival of this serpentine comet (p. 260)reduction of lifespanwhile the average life before the deluge extended for a period 912 years, after this great catastrophe itwas reduced one-half, and we must admit the entrance of some great calamity must have produced thisreduction in the length of life. under the new conditions, the human families were to seek safety and comfort in the temperate

hey assume the shape of a dragon, or appear in the guise of a cobra.they can take many different forms including snakes, humans with snake tails and normal humans,often beautiful maidens. a precious gem is embedded in their heads endowing them with supernaturalpowers including invisibility. some are demoniac, some neutral or sometimes helpful. nagas aredivided into four classes: heavenly, divine, earthly or hidden, depending upon their function in guardingthe heavenly palace, bringing rainfall, draining rivers or guarding treasures.in burma, the nagas combine elements of the dragon, snake and crocodile. they have guarded and pro-tected several royal burmese personages. they also give rubies to those they favor. they inhabit lakes and rivers, but their real domain is a vast underground regi

MICHAEL WYNN THE SOUL TRAVELERS

nd far. heaven is also spoke of as having gates that deny its entry; implied in this is that heaven and our world--michael wynn's "the soul travelers" 24 are connected by a guarded nexus point. what s more is that heaven itself is often spoke of as being broken into 7 pieces, the 7 heavens. each level of the heavens is ruled by an arch-angel, and in some cases these heavens have been mistaken for earthly locations. for example, i ve heard occultists, texts of the christian apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separ

ea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover- aleister crowley magic in theory and practice the sabbat [4.3] the sabbat is a gathering of witches, warlocks, demons, and, in the earthly sabbat, even humans. there are generally 2 types of gatherings that are called sabbats; the celestial sabbat, and the infernal sabbat. even though sorcerers are always congregating in their astral bodies, there are 4 major meetings a year, and these meeting are called the sabbats. the celestial sabbat is a gathering of astral beings in a place called, and associated with, the sphere of sat

ay, the day associated with saturn, to be the true day of sabbath, as opposed to most christians who worship on sunday. in truth, it is sunday, and the sun in general, which is more closely associated with jesus and goodness; whereas saturn is mostly related to satan, death, and evil. the infernal sabbat is a gathering that happens here on earth, but most who attend arrive in an astral body. this earthly sabbat, sometimes called black sabbath, usually occurs in remote and secluded places. it is sometimes the case with the earthly sabbat, that those who attend arrive in their fleshly bodies. most vampires who arrive to the sabbat, do not arrive in the flesh but instead in an astral god form. a god form is an astral body that has been temporarily converted into that of ancient god or animal;

and humans who have come to fornicate and make merry with each other. many of the stories and accounts of what occurs at the sabbat comes from modern-day satanic texts, and from records of the witch trials and inquisitions of the middle ages. despite the fact that there were many forced confessions, the attending witches told an extremely consistent story regarding the details of the sabbat. the earthly sabbat tends to be held in secluded places such fields, abandoned buildings, atop mountains, and mostly at midnight. the area is littered with demons and humans having sex in the most lascivious ways. in the center of the festivities, a large fire and a presiding devil. this devil, called the black man of the sabbat, is usually described as looking like the pagan god baphomet; modern day s

s possessing adam while eve herself was possessed by lilith. other times they speak of the azazel as the direct father, after his merger with satan, seducing eve and spitting filth into her. still in other cases, they speak of cain as the direct child of lucifer and lilith. cain, like his father lucifer, is strongly associated with baphomet and the black man of the sabbat, and has been called the earthly devil. cain is apparently the avatar by which satan visit s the realm of the flesh. cain also represents humanity perfected, as he is both angel and demon. cain is said to be the first born child of witch s blood, and it is he who bestows the mark of the beast. belial [5.10] belial is yet another character who is spoke of as another aspect of satan who rules over hades, other times belial

MICHAEL W FORD NOX UMBRA

you shall make time serve you by thinking before you act, or say. know what you want and by experience understand the methods to which you may set a goal in motion by understanding time flow. act accordingly. in hell, arezura- you are building your black tower, your spirit dwelling which is your comfort and dreaming home. time means nothing here, but as your journey to the physical world and your earthly body, change it accordingly. you will now seek to emerge in the physical world. emerging from the gates "as i strengthen myself inflame and shadow of my sorceries, i do understand who and what i am and i know what i wish to become. in opposition i am of the sun and the moon. al-dajjal and lilith-born. i am wolf and bat, in dreams i may walk in secrecy, by kunda- who is drunk from the blood

MOODY RAYMOND A LIFE AFTER LIFE

d a loving, warm spirit o f a kind he has never encountered before-a being of light-appears before him. this being asks him a question, nonverbally, to wake him evaluate his life and helps him along by showing him a panoramic, instantaneous playback of the major events of his life. at some point he finds himself approaching some sort of barrier or border, apparently representing the limit between earthly life and the next life. yet, he finds that he must go, back to the earth, that the time for his death has not yet come. at this point he resists, for by now he is taken up with his experiences in the afterlife and does not want to return. he is overwhelmed by intense feelings of joy, love, and peace. despite. his attitude, though, he somehow reunites with his physical body and lives. later

inarily rapid. the memories, when they are described in temporal terms, are said to follow one another swiftly, in chronological order. others recall no awareness of temporal order at all. the remembrance was instantaneous; everything appeared at once, and they could take it all in with one mental glance. however it is expressed, all seem in agreement that the experience was over in an instant of earthly time. yet, despite its rapidity, my informants agree that the review, almost always described as a display of visual imagery, is incredibly vivid and real. in some cases, the images are reported to be in vibrant color, three-dimensional, and even moving. and even if they are flickering rapidly by, each image is perceived and recognized. even the emotions and feelings associated with the im

the other things i was experiencing. the accounts i have collected present an extremely varied picture when it comes to the question of the mode of return to physical life and of why the return took place. most say simply that they do not know how or why they returned, or that they can only make guesses. a few very definitely feel that their own decisions to get back to the body and to return to earthly life were the operative factors. i was out of my body, and i realized that i had to make a decision. i knew that i could not stay out of my physical body for a very long period of time so-well, for others this is very hard to understand, but for me then it was perfectly clearly knew that i had to decide whether to move on out or to get back in. it was wonderful over there on the other side

of all, er said, his soul went out of his body, he joined with a group of other spirits, and they went to a place where there were "openings" or "passage: ways" apparently leading from the earth into the, realms of the afterlife. here the other souls were' stopped and judged by divine beings, who could' see at a glance, in some sort of display, all the, things that the soul had done while in its earthly life. er, however, was not judged. instead, the beings told him that he must go back to inform me in the physical world concerning what the other world was like. after seeing many other sights, er was sent back, but he said that he was ignorant of how he was returned to his physical body. he merely woke up and found himself upon the funeral pyre. it is important to bear in mind that plato

this experience, he encounters beings whom he identifies as "angels" they ask him, in effect, if he is prepared to die. those angels first inquired what my thought was, whether it was like the thought of those who die, which is usually about eternal life; and that they wished to keep my mind in that thought. yet, the communication which takes place between swedenborg and the spirits is not of an earthly, human kind. it is instead almost a direct transfer of thoughts. hence, there is no possibility of misunderstanding. whereas spirits converse with each other by a universal language. every man, immediately after death, comes into this universal language. which is proper to his spirit. the speech of an angel or a spirit with man is heard as sonorously as the speech of a man with a man; yet

MORALS AND DOGMA

the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also souls-politic; and woe to that people which, seeking the material only, forgets that it has a soul. then we have a race, petrified in dogma, which presupposes the absence of a soul and the presence only of memory and instinct, or demoralized by lucr

had caused him to forget that if he was happier on a farm he could be more useful in a senate, and made him forego, in the sphere of a bailiff, all care for re-entering that of a legislator. remember, also, that there is an education which quickens the intellect, and leaves the heart hollower or harder than before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row of unconnected dates, or of the names of bugs or butterflies. christianity, it is said, begins from the burning of the f

the allegiance of the good and wise, and stamped as sterling by the response they find in every uncorrupted mind. it does not dogmatize, nor vainly imagine dogmatic certainty to be attainable. masonry does not occupy itself with crying down this world, with its splendid beauty, its thrilling interests, its glorious works, its noble and holy affections; nor exhort us to detach our hearts from this earthly life, as empty, fleeting, and unworthy, and fix them upon heaven, as the only sphere deserving the love of the loving or the meditation of the wise. it teaches that man has high duties to perform, and a high destiny to fulfill, on this earth; that this world is not merely the portal to another; and that this life, though not our only one, is an integral one, and the particular one with whi

en avarice, ambition, and sensuality might channel out their paths in it, and make it their beaten way; and none would wonder or protest. if we could be patient under the load of a mere worldly life; if we could bear that burden as the beasts bear it; then _like_ beasts, we might bend all our thoughts to the earth; and no call from the great heavens above us would startle us from our plodding and earthly course. but we art _not_ insensible brutes, who can refuse the call of reason and conscience. the soul is capable of remorse. when the great dispensations of life press down upon us, we weep, and suffer and sorrow. and sorrow and agony desire other companionships than worldliness and irreligion. we are not willing to bear those burdens of the heart, fear, anxiety, disappointment, and troub

is one, who has not only seen every exertion we have made, but who can assign the exact degree in which each soldier has assisted to gain the great victory over social evil. no good work is done wholly in vain. the grand elect, perfect, and sublime mason will in nowise deserve that honorable title, if he has not that strength, that will, that self-sustaining energy; that faith, that feeds upon no earthly hope, nor ever thinks of victory, but, content in its own consummation, combats because it ought to combat, rejoicing fights, and still rejoicing falls. the augean stables of the world, the accumulated uncleanness and misery of centuries, require a mighty river to cleanse them thoroughly away; every drop we contribute aids to swell that river and augment its force, in a degree appreciable

they have preserved, and re-establish throughout the universe that primitive harmony which was its bliss. marcion, the gnostic, said "the soul of the true christian, adopted as a child by the supreme being, to whom it has long been a stranger, receives from him the spirit and divine life. it is led and confirmed, by this gift, in a pure and holy life, like that of god; and if it so completes its earthly career, in charity, chastity, and sanctity, it will one day be disengaged from its material envelope, as the ripe grain is detached from the straw, and as the young bird escapes from its shell. like the angels, it will share in the bliss of the good and perfect father, re-clothed in an aerial body or organ, and made like unto the angels in heaven" you see, my brother, what is the meaning o

here is another life, a judgment, and a punishment for sin. yet they will none the less persecute as infidels and atheists those who do not believe what they themselves imagine they believe, and which yet they do _not_ believe, because it is incomprehensible to them in their ignorance and want of intellect. to the vast majority of mankind, god is but the reflected image, in infinite space, of the earthly tyrant on his throne, only more powerful, more inscrutable, and more implacable. to curse humanity, the despot need only _be, what the popular mind has, in every age, imagined god. in the great cities, the lower strata of the populace are equally without faith and without hope. the others have, for the most part, a mere blind faith, imposed by education and circumstances, and not as produc

curing a life of ease and gratification, of escaping from exertion and self-denial, is wholly wrong, though very common. it is better for the mason to live while he lives, and enjoy life as it passes: to live richer and die poorer. it is best of all for him to banish from the mind that empty dream of future indolence and indulgence; to address himself to the business of life, as the school of his earthly education; to settle it with himself now that independence, if he gains it, is not to give him exemption from employment. it is best for him to know, that, in order to be a happy man, he must always be a laborer, with the mind or the body, or with both: and that the reasonable exertion of his powers, bodily and mental, is not to be regarded as mere drudgery, but as a good discipline, a wis

MOTTA MARCELO THE COMMENTARIES OF AL

mmaculate virgin, the woman clothed with the sun maia with the solar "r" in her womb. but she is simultaneously the great whore, the shameless one who gets drunk on the blood of the saints. she is nature, whose mystery is eternally inviolate, the veiled isis; and she is the diana of the ephesians, frenetically copulating with, and giving suck to, all her creatures: isis unveiled, the heavenly and earthly venus. beyond them, uniting their aspects in a single female symbol, is isis urania nuit. the concept of "mary inviolate" is thus partial and unbalanced and for this motive is qliphotic, unless it be checked by its opposite. the greeks sensed this. artemis was the virgin goddess, patroness of maidens. she had never submitted to the embrace of any god but pan and one of the great riddles of

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ng of the blood of the sacrifices offered to their shades by living friends, which, for a time, endowed them with their former mental vigour. the only beings supposed to enjoy any happiness in a future state were the heroes, whose acts of daring and deeds of prowess had, during their life, reflected honour on the land of their birth; and even these, according to homer, pined after their career of earthly activity. he tells us that when odysseus visited the lower world at the command of circe, and held communion with the shades of the heroes of the trojan war, achilles assured him that he would rather be the poorest day-labourer on earth than reign supreme over the realm of shades. the early greek poets offer but scanty allusions to erebus. homer appears purposely to envelop these realms in

ood of uranus, when wounded by cronus, and were hence supposed to be the embodiment of all the terrible imprecations, which the defeated deity called down upon the head of his rebellious son. according to other accounts they were the daughters of night. their place of abode was the lower world, where they were employed by aides and persephone to chastise and torment those shades who, during their earthly career, had committed crimes, and had not been reconciled to the gods before descending to hades. but their sphere of action was not confined to the realm of shades, for they appeared upon earth as the avenging deities who relentlessly pursued and punished murderers, perjurers, those who had failed in duty to their parents, in hospitality to strangers, or in the respect due to old age. not

rolled. painters and sculptors, on the other hand, depicted them as beautiful maidens of a grave but kindly aspect. there is a charming representation of lachesis, which depicts her in all the grace of youth and beauty. she is sitting spinning, and at her feet lie two masks, one comic, the other tragic, as though to convey the idea, that, to a divinity of fate, the brightest and saddest scenes of earthly existence are alike indifferent, and that she quietly and steadily pursues her occupation, regardless of human weal or woe. when represented at the feet of aides in the lower world they are clad in dark robes; but when they appear in olympus they wear bright garments, bespangled with stars, and are seated on radiant thrones, with crowns on their heads. it was considered the function of the

he olympian deities. the graces shed perfume on [154]their path, the hours sprinkled roses over the sky, apollo added the music of his lyre, and the muses united their voices in a glad chorus of delight. this myth would appear to be an allegory, which signifies that the soul, before it can be reunited to its original divine essence, must be purified by the chastening sorrows and sufferings of its earthly career.[51] page 173 eros is represented as a lovely boy, with rounded limbs, and a merry, roguish expression. he has golden wings, and a quiver slung over his shoulder, which contained his magical and unerring arrows; in one hand he bears his golden bow, and in the other a torch. he is also frequently depicted riding on a lion, dolphin, or eagle, or seated in a chariot drawn by stags or w

ntly identified by roman writers with the muses. genii. a comforting and assuring belief existed among the romans, that each individual was accompanied through life, from the hour of his birth to that of his death, by a protecting spirit, called his genius, who prompted him to good and noble deeds, and acted towards him as a guardian angel, comforting him in sorrow, and guiding him throughout his earthly career. in the course of time a second genius was believed to exist, of an evil nature, who, as the instigator of all wrong-doing, was ever at war with the beneficent genius; and on the issue of the conflict between these antagonistic influences, depended the fate of the individual. the genii were depicted as winged beings, greatly resembling our modern representations of guardian angels

hon bravely defended himself and slew them all. page 291 convinced at length that bellerophon, far from deserving death, was the special favourite of the gods, who had evidently protected him throughout his perilous exploits, the king now ceased his persecutions. iobates admitted him to a share in the government, and gave him his daughter in marriage. but bellerophon having attained the summit of earthly prosperity became intoxicated with pride and vanity, and incurred the displeasure of the gods by endeavouring to mount to heaven on his winged horse, for the purpose of gratifying his idle curiosity. zeus punished him for his impiety by sending [259]a gadfly to sting the horse, who became so restive that he threw his rider, who was precipitated to the earth. filled with remorse at having o

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) c

is cimeries. pray to him to aid in speech and communication, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 25th spirit is crocell. pray to him to acquire luxury, any hour from sunrise to noon. the 26th spirit is dantalion. pray to him to learn the thoughts of others, at any hour from sunrise to noon. the 27th spirit is decarabia. pray to him to acquire knowledge of precious stones and earthly secrets, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 28th spirit is eligos. pray to him to attract favor from powerful people, at any hour from sunrise to noon. the 29th spirit is focalor. pray to him to destroy opposition, at any hour from sunrise to noon. the 30th spirit is foras. pray to him to acquire an ethical and logical attitude, at any hour of the night. the 31st spi

NECRONOMICON ALAZIF

blet into ye waves saying: in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth. to summon shub-niggurath ye black where the stones have been set up thou shalt call out to shub- niggurath, and unto he that knoweth al azif page 15 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the signs and uttereth the words all earthly pleasures shall be granted* when the sun entereth the sign of the ram and the time of night is upon ye turn thy face to the north wind and read the verse aloud: iah! shub-niggurath! great black goat of the.woods, i call thee forth (kneel) answer the cry of thy servant who knoweth the words of power (make the voorish sign) rise up i say from thy slumbers and come forth with a thousand more

ON COMMUNICATION WITH SET

required that i make trips to the british museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the heb-sed_ but in the processing of all that i did in the 18 months that followed. i am still processing it, and expect that i will be throughout my earthly incarnation. just as an average magician may write a talisman on a piece of parchment, set writes his talismans on certain hard-won human qualities such as courage, curiosity, determination, play, and creativity. just as the human magician uses his talisman to draw wealth or love into manifestation in the objective universe form the the unmanifest, which the profane call the future, set us

ONYX TABLET OF SET

er 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 state of being (xepera. the aforementioned state cannot be reached or even understood by any but those who seek only this and naught other "when i am that i am n

PHILIP NEIL MYTHS LEGENDS EXPLAINED

his role as culture hero he was regarded as having been a real king at the beginning of egyptian civilization. the royal family of the gods this statuette shows the god osiris raised on a plinth, with his loyal wife and son horus on each side. osiris was believed to have once been a king of egypt. his son horus was the last god to be king but he sent his spirit into each pharoah who inherited the earthly throne. to achieve eternal life, the egyptians preserved their corpses by mummification, following as closely as possible the technique used by the jackal-headed anubis, god of mummification, in preparing the body of osiris. horus horus is shown here as a falcon-winged wedjat eye. his origins lie in the early egyptian conception of the sky as the wings of a falcon. the eyes and speckled be

ammit hunefer osiris the four sons of horus horus isis and nephthys hail to you, osiris wennefer, the vindicated, the son of nut! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could no longer rule his earthly kingdom, so he bequeathed it to his son horus. but his evil brother seth, the god of chaos and confusion, laid claim to the throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions coul

has a son corythus. but he abandoned her for helen without a second glance. herald s staff hermes staff is called a caduceus the two snakes attached themselves when hermes found them fighting and laid his staff between them. paris, spoiled for choice paris had a difficult decision to make. not only were the goddesses potentially dangerous, but they all tried to bribe him. hera offered riches and earthly dominion; athena wisdom and victory in battle; and aphrodite offered him helen, the most beautiful woman in the world. toward the end of the war paris was fatally wounded by philoctetes, a greek who had been called from the island of lemnos after a captured trojan prophet revealed that troy would never fall without his aid. armed with a bow that had once belonged to heracles (see p. 50, ph

l this holy object of quest and legend (see pp. 80 81) hovers like a blessing as lohengrin defends elsa s honor. the legend of the swan knight was first incorporated into arthurian legend in the parzival of wolfram von eschenbach (c. 1200. there loherangrin is said to the the son of the lord of the grail, parzival, and his wife condwiramurs. he has a twin brother, kardeiz, who inherits parzival s earthly thrones, while lohengrin inherits his spiritual ones. act ii of the opera siegfried by aubrey beardsley (1872-98) lohengrin s prohibition against being questioned about his name and background recalls cupid s warning to psyche not to attempt to look on his face (see pp. 34. such a taboo is common in european folktales, and can be found in stories of marriage to magical swan maidens, with w

PHOSPHORUS

from the west, leviathan, lord of the gateways of the darkness of the oceans, i do summon thee to behold my path! i seek thou crooked serpent of which i shall walk with in the timeless arena of thy being! i seek to pass through the gateway of the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your

PROMETHEUS

t free prometheus himself from his chains. pausanias 5.11.6 at panopeus [in phokis] there is by the roadside a small building of unburnt brick, in which is an image of pentelic marble, said by some to be asklepios, by others prometheus. the latter produce evidence of their contention. at the ravine there lie two stones, each of which is big enough to fill a cart. they have the colour of clay, not earthly clay, but such as would be found in a ravine or sandy torrent, and they smell very like the skin of a man. they say that these are remains of the clay out of which the whole race of man was fashioned by prometheus -pausanias 10.4.4 and now the last recess of the black sea opened up and they [the argonauts] caught sight of the high crags of the kaukasos, where prometheus stood chained by ev

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

creation of the vegetable kingdom. the creation-soup was thus left purified of those elements so coarse that only vegetative life could be created out of them. next g-d separated out the animal elements, and finally, the choicest part left was the human (notice that in both cases the bad is being separated from the good, the progression of creation in the cosmic realm is descending, while on the earthly level it is ascending) separating the wanted from the unwanted, however, is permitted [even on the sabbath, since this is not the way the world was created. separating this way does not therefore reflect the process of creation, which of course did not occur on the sabbath. it is therefore not considered gweekday h work, and is permitted on the sabbath .translated from likutei torah 17 par

is occurred through ima of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we make man c? h. the question was whether to make gman h of asiyah, since his earthly counterpart, mortal man, was destined to sin. the torah then states, gand g-d created man in his image. h2 this refers to the gman h of beriah, which is why the verb is ghe created. h so, after having posed the question as to whether or not to make the gman h of asiyah, we are told only that the gman h of beriah was created. does this mean that the gman h of asiyah was not, in fact, made?

alms of holiness from the forces of evil. the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order that man not be injured by the stones and thorns on the earth, he wears a shoe to protect his foot. thus, enoch, both in his earthly life and in his celestial life as metatron, is involved in rectifying adam fs sin by protecting man from the injuries and dangers of evil. he was able to protect the light of the world of beriah from exposure to evil, but not any lower level. but about the world of yetzirah it says: gand abimelech looked in through the window. h9 when he was staying in the land of the philistines, isaac to

were [totally] rectified. who was pharaoh? nimrod [this can be seen from the fact that] just like [nimrod] said, gcome, let us build ourselves a city, h so did pharaoh say, gcome, let us be wise with them. h13 he decreed against the [israelites f] sons, saying, gthe newborn boys should be thrown into the river, h that is, into the water, so that they could be rectified in the water. although the earthly pharaoh fs intentions were evil, he was unwittingly trying to rectify the souls that had become reincarnated in the generation of the exodus by immersing them in water, which is a metaphor for the torah. but they were not fully rectified until they came to marah, where they were all fully rectified. at marah, the jews received their first commandments, as a sort of transitional law between

h] when they copulate [and conceive the child, the nefesh when it is born, the ruach when it turns thirteen, and the neshamah when it turns twenty. jonah.that is, the soul.descends [from its source, enters z feir anpin, descends via his spinal cord, enters his body.symbolized by the ship.and from there descends to the thighs, represented by the lower parts of the ship. the child fs father is the earthly representative of z feir anpin; his mother is the earthly representative of nukva. the soul fs journey through his future father is the process by which the spiritual soul becomes invested in the physical seed. the idiom in hebrew for gthe lower parts h of the ship is gthe thighs h of the ship. then it meets the large fish, signifying yesod, which swallows it up, and from there, it is give

oly land. the arizal gives a thematic explanation of why this was so. further on, we are told that pharaoh relented that he had let the people go, gand pharaoh took six hundred choice chariots, and all the chariots of egypt, manned by militia. h8 [mystically, this means that] the patron angel of egypt summoned his entire chariot to prosecute [the jewish people. pharaoh, the king of egypt, was the earthly manifestation of the gguardian angel h of egypt, the spiritual distillation of the evil(s) embodied in egypt. the imagery of the chariot (hebrew: rechev) evokes that of the celestial chariot (merkavah, from the same root reish-kaf-beit) ezekiel saw in his famous prophetic vision. there, the 1 exodus 13:19. 2 genesis 41:55. 3 bereishit rabbah 91:5. 4 exodus 12:38. 5 rashi ad loc. 6 see rash

ic vision. there, the 1 exodus 13:19. 2 genesis 41:55. 3 bereishit rabbah 91:5. 4 exodus 12:38. 5 rashi ad loc. 6 see rashi on exodus 32:7. 7 sotah 13a. 8 exodus 14:7. the arizal on parashat beshalach (2) 8 gchariot h depicts the array of spiritual forces of holiness that were departing from reality as the divine presence was being banished from earth with the destruction of the temple. here, the earthly chariots of egypt that pharaoh summoned represent the array of evil forces the patron angel of egypt summoned to do battle with the jewish people [there were] six hundred [angels] in order to opposed the six extremities. the six hundred gchoice chariots h correspond to the evil angels (or forces) that opposed the six holy midot (i.e, chesed to yesod. these inter-include all ten sefirot, an

the two aspects of the main category] are: goring and pushing [the three derivatives are] biting, laying down, and kicking.31 these five correspond to the five states of gevurah in malchut. since the aspects of evil opposite gevurah and hod.i.e, the tooth and the foot.are on a higher level than the aspects of evil opposite malchut [i.e, the horn, they cannot cause damage in the public domain [the earthly manifestation of the levels] below [malchut of atzilut, i.e, malchut of beriah. they are therefore not liable for damage they cause there, since that is their natural abode and natural behavior. malchut of any word is the gfield h or gdomain h of that world. thus, while in a general sense we speak of all the three lower worlds being the gpublic domain, h in particular, this refers to the m

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glorified by trial, was betrayed and killed, and then rose again to renew all things. the final analysis of the keyword sums up the formula with the initials isis, apophis, osiris=iao, the supreme god of the gnostics (iao is pronounced eeah- oh) since the sun is the giver of life and light, the formula must refer to light as the redeemer. the order was predicated on the age

wed by stolistes who falls out in the north and returns to his place. hegemon replaces his chair between the pillars and sits down kerux replaces the rose, lamp, cup and paten in their proper places on the altar. the golden dawn: volume 11 book two all are seated. the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow <33> place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, or mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the centre of the hall, is an emblem of visible nature or the material universe, concealing within herself the myster

he universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written "the lightning lighteneth out of the east and shineth even unto the west, even so, shall the coming of the son of man be" the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man- he who comes forward from the darkness of malkuth to endeavour to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the forc

e great lords of the royal kingdom, ye powers of malkuth which receives the wisdom and power of the ten sephiroth, ye i invoke and conjure. cause this mighty angel axir to perform all my demands; manifest ye through him the majesty and radiance of your presence, the divinity of your knowledge that i may be led one step nearer the fulfillment of the great work, that i may be taught how to punfy my earthly self, and fix therein the glory of my higher and divine genius, and how i may find the hidden stone whereon the new spiritual name shall be written. and that in so doing, the being of this angel axir may become more glorified and enlightened, and more responsive to the influx of that divine spirit which abides eternally in the heart of god and man. turn now to the triangle and address axir

spirit which abides eternally in the heart of god and man. turn now to the triangle and address axir <211> 0 thou mighty angel, i do command and conjure thee not in my name but by the majesty of adonai ha-aretz and emor dial hectega, the lord and king of earth, and ruler over malkuth, that thou formulate between thy kingdom and my soul a true and potent link. that thou teach me the mystery of the earthly self of man, and how it may be made creative. teach me in what manner it may be purified, and fix therein the hidden stone of the philosophers, that stone whereon is written the new name of redemption. and finally swear thou by the mighty magic seal which in my hand i hold that thou wilt always speedily appear before me, coming whensoever i call thee by word or will, or by a magical ceremo

from on high,and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendour to one who has now entered the invisible. lift me, i <267> beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to. whose death to this earthly plane we do now commemorate. wherever he may now be, and on whatever plane he may now pursue his ideal, let him be blessed with a diviner rest and an utter cessation from strife. trace saturn hexagram with sigil in centre. term of all that liveth, whose name is death and inscrutable, be thou favourable unto us in thine hour. and unto him, from whose mortal eyes the veil of physical life ha

on each force in turn, now alive and clothed with a definite symbolic form. in this it is desirable to use the forms of the gods of egypt, so as to avoid the chance of illusion through memory creeping in by the appearance of the human officers one is accustomed to see. each of this considered in detail assumes a symbolic form. note, that as the present purpose is to examine the reflection of some earthly event or force, the symbology is particularly regarded with reference thereto. thus the hiereus specially guards against the intrusion of any material wish or thought or emotion which might disturb the perfect calm of the divining mind. the dadouchos is not alone the power of heat and dryness but of energy, fire, passion, impetuous zeal; and stolistes is not alone cold or moisture, but ple

nd were therefore in all things perfectly good. this rendered impossible any feeling of joy or sorrow at any event, any hope or any fear, any affection for any individual, or any antipathy. the <276> desire to know became simply a desire to be associated in the knowledge of god and therefore so far united to him. 454 the golden dawn: volume i11 book six unless this stage is reached at this point, earthly thoughts have intruded, the temple has not been properly cleansed and guarded, and according to my experience no true results can be expected. if this result is attained the process may then be sealed, and the divination may proceed. end of volume three volume four book seven clairvoyance, talismans, sigils (note: this paper is compiled from several unofficial documents which were not suff

RELIGIOUS TENANTS OF THE YEZIDI

e sum of the religious worship offered up by the yezeedees to the good deity. they have no forms of prayer, and it is shocking to any christian mind to bear them allow with the utmost indifference that they never pray. i have frequently urged upon them the duty of acknowledging their dependence on god on the ground of common gratitude, natural instinct, and what they admit to be due p. 118 to any earthly benefactor to whom they look for help, or from whom they had received any benefits. their only answer has been "such is our way; as our forefathers did before us even so do we" i think it not improbable, however, that the reverence which they pay to their so-called sheikhs (i mean those over whose tombs the shaks are erected, may be regarded as another form of indirect homage rendered to t

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

e active. theelement which i guard is passive or fixed. earth consists of a simple, dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19 formed of the dust of the earth, and again to dust will he return, being compounded of the mostperfect and noble part of earthly matter, and formed after god222s own image and likeness. man iscalled the 'microcosm, signifying the little world, a perfect system, the imaged embodiment of theuniverse, and typifying all that is excellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from

hejourney toward old age, and the haven of his divine and eternal care.kneel with arms crossed upon the breast.laudamus3rd ancient:we praise thee, and give thanks to thee, oh, thou creator of an illimitable universe, whosepowers thus exhibited to finite. man can only be exceeded by thine omnipotent love to the creaturesof thy will. and implanting thy divine light the soul, the lux, in thy noblest earthly creation, therebygranting to him the boon of approaching thee, and rendering thanks for thy manifold blessings.we praise thee, we give thanks to thee, we glorify thee, amen.conductor and companions rise.before you repair to the central representative of the zodiacal system, around which you have nowpassed, under systematic instruction as to the creation of the heavens and the earth as also

first the proceeding from the doctrine of the "soul of the world. second, thatderived from the consideration of numbers, letters and sacred words; and, third that resulting from apure and holy life, and these all summed up in one great system of esoteric ethereal truth. the soulof the world is a difficult matter to express, if not to comprehend. we say, the constellations of thezodiac govern the earthly animals. every star has its peculiar nature, property and function; the sealand character of which it impresses through its rays upon plants, minerals and animal life. theaffinities of these planets and stars are of great power, although it hath been taught, that each planetis active but one day in the seven fold, and further that the precious stones are produced through thechemic operatio

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

joy and, in a mysterious rapture, unveils the forces of nature around me? am i myself a god? all is so clear to me: i behold in these simple lines the revelation of active nature to my soul. i realise for the first time the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards

to know what they knew? assuredly not, and the existence of this book is perhaps a case in point; but in order to do what they did, it is absolutely necessary to take the means which they took. yet what did they actually accomplish? they astonished and subdued the world; they reigned more truly than kings. magic is an instrument of divine goodness or demoniac pride, but it is the annihilation of earthly joys and the pleasures of mortal life. why study it? ask the luxurious. in all simplicity, to know it, and possibly after to learn mistrust of stupid unbelief or puerile credulity. men of pleasure, and half of these i count for so many women, is not gratified curiosity highly pleasurable? read therefore without fear, you will not be magicians against your will. readiness for absolute renun

ends by itself above and leaves two corpses below, one upon earth, the other in the atmosphere; one terrestrial and elementary, the other aerial and sidereal, one already inert, the other still animated by the universal movement of the soul of the world, yet destined to die slowly, absorbed by the astral forces which produced it. the terrestrial body is visible; the other is unseen by the eyes of earthly and living bodies, nor can it be beheld except by the application of the astral light to the translucid, which conveys its impressions to the nervous system and thus influences the organ of sight, so that it perceives the forms which are preserved and the words which are written in the book of vital light. when a man has lived well the astral body evaporates like a pure incense ascending t

apter without mentioning the curious opinions of certain kabalists, who distinguish between apparent and real death, holding that the two are seldom simultaneous. in their view, the majority of persons who are buried are still alive, while a number of others who are regarded as living are in reality dead. incurable madness, for example, would be with them an incomplete but real death, leaving the earthly form under the purely instinctive control of the sidereal body. when the human soul suffers a greater strain than it can bear, it would thus become separated from the body, leaving the animal soul, or sidereal body, in its place, and these human remains would be less alive in a sense than a mere animal. dead persons of this kind are said to be identified by the complete extinction of the m

ROBERT KIRK WALKER BETWEEN WORLDS

commonwealth 26 http//www.dreampower.com/kirk_wbw/pg_21.htm (4 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) the tramontaines( highlanders) to this day put bread, the bible, or a piece of iron, in women's bed[s] when travailing [that is, in labour] to save them from being thus stolen. and they commonly report that all uncouth unknown wights are terrified by nothing earthly so much as by cold iron. they deliver [that is, explain] the reasons to be that hell, lying between the chill tempests and fire brands of scalding metal, and the iron of the north, hence the lodestone causes a tendency to that point, by an antipathy thereto, these odious far-scenting creatures shrug and [take] fright at all that comes thence, relating to so abhorred a place whence their to

viding our belief [in god] be firm and our actions otherwise virtuous and devout [in such circumstances] it could not endanger our salvation [even] though we knew not that there were such things in the universe as a crew of malicious devils; yet it is [in] many ways profitable for us to know so much which is patent and exactly applicable to our present case, as to our conjunct inhabitants of this earthly foot stool [that is, the fairies. objection 9. that the [fact of] proceeding from their forefathers does not diminish the gin or scandal of the second sight [any] more than original sin and other voluntary sins, as well as those of ignorance, are innocently derived from our progenitors. answer. albeit original sin and its fatal consequence be not innocently derived to us from our progenito

ld, through magical attunement to a function connected with the land and fertility. he is honored in this role by the beings that occupy the otherworld, wherein his dual nature is given special consideration. http//www.dreampower.com/kirk_wbw/pg_126.htm (9 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'i tam-a-line, on milk white steed, a gold star in my crown, because i was an earthly knight they gave me this renown' as has been mentioned above, tam lin can only remain in his magical role for a certain period of time. at the end of that period he is offered up to hell, or becomes subject to the powers of dissolution inherent in the underworld. following this second death, he can only be reborn as a mortal child, and commence again upon the wheel once challenged, however

RUBY TABLET OF SET

connection. mental imagery created by viewing the portrait of a dead relative, for example, brought that relative to true life. egypt was divided into 42 nomes (provinces, each dominated by the priesthood of one or more divinities. a particular priesthood might also dominate more than one nome. the monarchy was closely controlled by the various orders of priesthood, with the pharaoh acting as an earthly deputy of and interpreter for the neteru. governmental, judicial, and political systems were responsible for their ethics to the neteru, not to the people. justice was meted out by viziers (internal roving ambassadors of the pharaoh) and nome governors according to the neter of justice, maat, on an individual case basis. there was no concept of individual rights against the government, bec

o the neter of justice, maat, on an individual case basis. there was no concept of individual rights against the government, because government was viewed as a system ordered by the neteru. similarly each egyptian, whether high or lowborn, participated in this system. crime and corruption were of course possible, but inadvisable because of the conviction that vice would be punished severely after earthly death. old kingdom egypt was largely insulated from foreign invasion or conflict, hence egypt spent its early years as a peaceful culture with no standing military. egypt is credited with invention of the alphabet, as well as the use of currency as a medium of exchange. it is noteworthy for having produced the first national (as opposed to city-state) political system, as well as the most

ebrews adopted a linear concept of time, as well as the notion of a "covenant" between mankind and yahweh; mankind is thus given a "mission" and/or a "destiny" while the egyptian concept of an afterlife was pleasant, mesopotamians considered the underworld (kur-nu-gi-a or sheol) as a dim, dismal place. hence their approach to life was fatalistic and pessimistic, with ethics considered in terms of earthly consequences only. pre-socratic greek philosophy "pre-socratic greece" includes the civilizations of crete (b. 2700 bce, greece (mycena b. 1600 bce, athens b. 600 bce, the agean islands, and magna gracia (sicily and southern italy. the hellenic greek cultures are most notable for exalting the intellect. for making the universe an intelligible tool and/or puzzle for mankind to explore, unde

nk i am beginning to see your point. there is an identity between the state of samadhi and the innate condition of the mind or soul as plato perceived it. both exist in a state of absolute awareness, including, presumably, the freedom to move through all dimensions including that of time. thus they break the bonds of both a finite period and a finite path of existence, achieving true immortality. earthly incarnation becomes a prison in terms of both time and space, and it is the incarnated mind's ability to travel within time that allows it to break free from this prison. the ambition of plato, like that of the yogi, was to regain the freedom of mental movement through all dimensions of existence. which, of course, would provide access to knowledge of the forms. the sphinx: that is right

atter what exploratory methods they may have used and what linguistic terminology they may have employed "proof" in the scientific sense is the achievement of identical results under identical circumstances by independent researchers. our comparison of just two initiatory systems. that of plato and that of yoga. meets these criteria exactly, given that the "identical circumstance" in this case is earthly incarnation. the chimaera: similar evidence could be obtained from additional case studies of other initiatory systems. but one substantiation suffices for our discussion. the sphinx: and now, i think, we are finally in a position to understand plato's distinction of the work of a true philosopher from that of a sophist. let us return to the sophist. he turns to page #998: stranger: well

of rebellion. the political gains achieved by the holy roman empire upon the adoption of christianity are still being felt. and one of the chief motivators for political rebellion is religious differences. thus we see in god the father both the yhwh of the hebrews and the various attempts at describing apollo as the god above gods among the greek philosophers. in god the son and the events of his earthly life we find plagiarisms of various cults such as that of mithras. in god the holy ghost is every concept the mystic could desire, sufficiently ambiguous to allow unlimited explanation and devotion. surely the philosophers and gnostics could be kept busy. the pantheon of deities would not be complete without the legendary saints. these were not supposed to be worshipped, as they were not d

nd blasted temple these long years. i am satan, and again the great angles of the universe are conjoined that i may manifest my will to this plane of earth. i have constrained the forces of time that i may do this, yet even so i am not full master of inertia, as the cosmos is not entirely a thing of my creation. i and the high daimons of infernus- that is hell- have looked upon the workings of my earthly church with pleasure and the pride that is our nectar. and we too have drawn life afresh from this church. did i not say that we had chosen to invest man with our own life essence- that which, being not of the natural order of things, we cannot recreate from other matter? in giving man conscious life, we of the daimonic race empowered him to order our death. had satan's gift been cast asid

cthamz a childao od mirc ozol chis pidiai collal ulcinin asobam vcim bagle iadbaltoh chirlan par niiso od ip ofafafe bagle acocasb icorsca unig blior. and in the twilight of your time, you shall confront the priests and armies of death, enraged by the intoxicant of destruction, who slay themselves even as they would you and whose piety is that of decay and dissolution. they cherish the fruits of earthly decay as the richest of treasures. accursed are they for this foulness! you shall know them by the dullness of their eyes and the savagery of their speech, despite the jewels with which they adorn themselves and the marble they may work. look on them and be prideful that you do not worship their god of death. beware of them and of their intoxicant! your endurance depends on your essence. t

SALMANRUSHDIE THESATANICVERSES

re rather than pain- and the grocer, musa, confessed to another of the curtain's horizontal staff that the old habits were hard to break, and when he was sure nobody was listening he still said a prayer or two to "my lifelong favourite, manat, and sometimes, what to do, al-lat as well; you can't beat a female goddess, they've got attributes the boys can't match" after which he, too, fell upon the earthly imitations of these attributes with a will. so it was that faded, fading baal learned in his bitterness that no imperium is absolute, no victory complete. and, slowly, the criticisms of mahound began. baal had begun to change. the news of the destruction of the great temple of al-lat at taif, which came to his ears punctuated by the grunts of the covert pig-sticker ibrahim, had plunged him

he got back to the station wagon to find that an empty coconut-shell thrown from the window of a passing bus had smashed his laminated windscreen, which looked, now, like a spider's web full of diamond flies. he had to knock all the pieces out, and the glass diamonds seemed to be mocking him as they fell on to the road and into the car, they seemed to speak of the transience and worthlessness of earthly possessions, but a secular man lives in the world of things and mirza saeed did not intend to be broken as easily as a windscreen. at night he would go to lie beside his wife on a bedroll under the stars by the side of the grand trunk road. when he told her about the accident she offered him cold comfort "it's a sign" she said "abandon the station wagon and join the rest of us at last "aba

SATANGEL

of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el being female. if such is so she is the only female angel of the higher echelons known by name. in occult lore she is often associated with childbirth, and with escorting the invariably complaining soul from paradise to its reincarnation in the womb of an earthly mother. she/he appears to zacharias to announce the coming of john the baptist, and again in daniel to tell him of the coming of a messiah, a message she repeats to mary in the annunciation. gabri-el lead the second war in heaven and was thus expelled like lucifer, but later forgiven and reinstated. during this time gabriel was replaced by the angel dobiel. rapha-el originally known in cha

revelation of john; then shall he send the angel raguel saying: go sound the trumpet for the angels of cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el, saraqu-el, akrasi-el, or gallizur, angel of the secret regions of the supreme mysteries. author of the book of the angel raziel, wherein all celestial and earthly knowledge is set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was then passed to enoch who incorporated much of it into the book of enoch. in was then passed to noah, who used information within it to design and build the ark. moses maimonides identifies him as the chief of the erelim (thrones, describing

d each chose for himself one, and they began to go in unto them and defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. according to hebraic lore the fall was precipitated by a group of angels known as the bene ha elohim or grigori, sons of god known also as the watchers, who succumbed to the corruptions of the earthly plane. if they were truly angels, their form was nevertheless monstrous. generally they are described as serpents and dragons with seven heads, each with two faces, and as twelve wings. as in the above passage they were seduced by the potentials of the flesh and descended onto mount hermon 12,000 years ago. they cohabited with human females of the lowlands below eden to father the nephilim

er. has power over wives and maids, and will help thee enjoy them. frucissiere (grimorium verum. brings the dead to live. frutimiere (grimorium verum. a subordinate spirit of lucifer. dights thee all kind of festivals. furfur (goetia, 34th spirit. earl commanding 26 legions. appears as a hart with a fiery tail, or as an angel with a hoarse voice. procures love, answers truly concerning divine and earthly matters. gaap (goetia, 33rd spirit. president and prince, formerly of the angelic order of potentates. who appears sporting bat s wings, rules sixty-six legions of hell, and is governor of the southern region of the abyss. makes men insensible and stupid, teaches philosophy) and liberal sciences, causes love or hatred, teaches how to consecrate objects belonging to the dominion of amaymon

SATANIC BIBLE

france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders was to blaspheme, lampoon the christian church, and address themselves to the devil as an anthropomorphic deity that represented the reverse of god. in lavey's view, the devil was not that, but rather a dark, hidden force in nature responsible for the workings of earthly affairs, a force for which neither science nor religion had any explanation. lavey's satan is "the spirit of progress, the inspirer of all great movements that contribute to the development of civilization and the advancement of mankind. he is the spirit of revolt that leads to freedom, the embodiment of all heresies that liberate" on the last night of april 1966- walpurgisnacht, the most

our printed idols do i bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe! 6. i dip my forefinger in the watery blood of your impotent mad redeemer, and write over his thorn-torn brow: the true prince of evil- the king of slaves! 7. no hoary falsehood shall be a truth to me; no stifling dogma shall encramp my pen! 8. i break away from all conventions that do not lead to my earthly success and happiness. 9. i raise up in stern invasion the standard of the strong! 10. i gaze into the glassy eye of your fearsome jehovah, and pluck him by the beard; i uplift a broad-axe, and split open his worm-eaten skull! 11. i blast out the ghastly contents of philosophically whited sepulchers and laugh with sardonic wrath! the book of satan ii 1. behold the crucifix; what does it sy

evil, you will surely suffer eternal damnation and roast in hell" the semantic meaning of satan is the "adversary" or "opposition" or the "accuser. the very word "devil" comes from the indian devi which means "god. satan represents opposition to all religions which serve to frustrate and condemn man for his natural instincts. he has been given an evil role simply because he represents the carnal, earthly, and mundane aspects of life. satan, the chief devil of the western world, was originally an angel whose duty was to report human delinquencies to god. it was not until the fourteenth century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. before christianity gave him the names of satan, lucifer, etc, the carnal side of man's

non-personalized heroism is to be associated not with integrity, but with stupidity. this, of course, does not apply to the situations which involve the safety of a loved one. but to give one's own life for something as impersonal as a political or religious issue is the ultimate in masochism. life is the one great indulgence; death the one great abstinence. to a person who is satisfied with his earthly existence, life is like a party; and no one likes to leave a good party. by the same token, if a person is enjoying himself here on earth he will not so readily give up this life for the promise of an afterlife about which he knows nothing. the eastern mystical beliefs teach humans to discipline themselves against any conscious will for success so they might dessolve themselves into "unive

e token, if a person is enjoying himself here on earth he will not so readily give up this life for the promise of an afterlife about which he knows nothing. the eastern mystical beliefs teach humans to discipline themselves against any conscious will for success so they might dessolve themselves into "universal cosmic awareness- anything to avoid good healthy self-satisfaction or honest pride in earthly accomplishments! it is interesting to note that the areas in which this type of belief flourishes are those where material gains are not easily obtainable. for this reason the predominant religious belief must be one which commends its followers for their rejection of material things and their avoidance of the use of labels which attaches a certain amount of importance to material gains. i

mpoverished ego. religionists have kept their followers in line by suppressing their egos. by making their followers feel inferior, the awesomeness of their god is insured. satanism encourages its members to develop a good strong ego because it gives them the self-respect necessary for a vital existence in this life. if a person has been vital throughout his life and has fought to the end for his earthly existence, it is this ego which will refuse to die, even after the expiration of the flesh which housed it. young children are to be admired for their driving enthusiasm for life. this is exemplified by the small child who refuses to go to bed when there is something exciting going on, and when once put to bed, will sneak down the stairs to peek through the curtain and watch. it is this ch

ned by the vatican! the kissing of the devil's behind during the traditional black mass is easily recognized as the forerunner of the modern term used to describe one who will, through appealing to another's ego, gain materially from him. as all satanic ceremonies were performed toward very real or material goals, the oscularum infame (or kiss of shame) was considered a symbolic requisite towards earthly, rather than spiritual, success. the usual assumption is that the satanic ceremony or service is always called a black mass. a black mass is not the magical ceremony practiced by satanists. the satanist would only employ the use of a black mass as a form of psychodrama. furthermore, a black mass does not necessarily imply that the performers of such are satanists. a black mass is essential

by-product of later and more elaborate propaganda. the pseudo-satanist has always managed to appear throughout modern history, with his black masses of varying degrees of blasphemy; but the real satanist is not quite so easily recognized as such. it would be an over-simplification to say that every successful man and woman on earth is, without knowing it, a practicing satanist; but the thirst for earthly success and its ensuing realization are certainly grounds for saint peter turning thumbs down. if the rich man's entry into heaven seems as difficult as the camel's attempt to go through the eye of a needle; if the love of money is the root of all evil; then we must at least assume the post powerful men on earth to be the most satanic. this applies to financiers, industrialists, popes, poe

SATANIC RITUALS

grant us, dark lord! celebrant: for leisure time in pleasure's own pursuit, in which we may all things eschew that speak of vile necessity. all: sustain us, dark lord! celebrant: for thou art a mighty lord, o tchort, and unto thee is all power, honor, and dominion. let our bright visions be transformed into reality and our works be enduring. for we are kindred spirits, demon brothers, children of earthly joy, who with one voice proclaim: so be it! slava tchortu [priest lifts arms high with fingers spread (incendi] celebrant: arise, invoke the blasphemous name the lord of sodom, the god of cain joy to the flesh forever! ogon! ty tchortu ogonyok! razgoraisa poskorei [priest empties powder into brazier, instantaneous to striking of gong, and shouts] sabatan [congregation gives the sign of shu

SATANICON

hought and understanding. so many wander for so long in the gray realm of uncertainty questioning, seeking answers (with good reason; and then searching some more for the truly acceptable. the recognition of truth and value in religious philosophy must begin with personal understanding: looking inward not outward (especially not toward religious doctrines which espouse an unproven/unprovable, non-earthly view or belief: deciphering one s self; realizing one s true nature and the origin of that which initially cast our particular flesh should be the basis for accepting or rejecting a creed. now let s explore a cheap form of diabolism that which is founded upon dis-ease within oneself belief; that which is more akin to xianity and other theistic religions than it is to the antichrist religio

e something antithetical to one s nature good in life and death. he may kill according to the precepts of his religion; and he may kill as a consequence of being thrust into a situation governed by one of nature s basic laws the survival of the fittest. the perversion of this is called murder the unjustified killing of another, and/or the theistically-motivated and unreasoned murder of one s true earthly divinity committed by another (commonly perpetrated against innocent children by their xian parents) or by one s (weakened) self. he may use fictions as models of realistic human worth while recognizing them as such. fiction becomes perverted deceit when he learns about the truth, sees the evidence of the truth, and then denies it; when far-fetched fiction becomes reality through belief. s

ties; 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 darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter usage is deviant and not of the earth. the parallelogram

piece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn during the operation of these rites. the chalice of change the chalice and its fluidic contents represent an important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our magickal condit

t side of the altar. additional black candles may be used in other areas of the black chapel for added illumination -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword of satan is placed upon the altar with the point of the blade to the left. the thurible and the aroma of enlightenment the earthly scents are burned to accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magickal (and demonic) qualities of the atmosphere. highly regarded are fragrances such as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucifer. the bell of commencement the sounding of the bell at each of the five points of the pentagonia s

and evil are present. evil is the most active force (excepting nature) in existence on this planet. it is a force far superior and dominant in its nature than is goodness. this should be obvious to anyone who is aware of man s history and today s socioreligious climate. xianity always has been, and always will be, a static (and i hate to use the word) force. just as man is naturally endowed with earthly instincts and desires so it is with man s natural predilection to evil (immorality. people as a whole, and as individuals, need to stop cheating themselves and learn to live not in the imaginary shadow of a non-existent god. there is no time for guilt regarding sin; there is no time for paying the church for regular guilt inducement; there is no time for soiling one s knees for the sake of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana

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

heism are not religions but belief systems, there are no sacred texts. however, certain writings have proved essential to the development of both belief systems. the dao de jing, one of the most translated books of world literature and of any religion, is the sacred text of daoism. parts of it were written as early as the sixth century bce. it is one of the earliest coherent statements of a moral earthly order patterned not by an all-powerful god but by a metaphysical (spiritual) principle, the dao, a spiritual field that runs through everything and from which all things originate and return. the dao is the law of nature and not a god or gods. other sacred texts in eastern religions contain similar non-god elements. in the western tradition, influential titles include on the nature of thin

her ghost descended to the underworld to join those already departed. the underworld was ruled by the god ereshkigal. later babylonian religion also assumed that resurrection, or physical life after death, was possible. babylonians believed in the waters of life and called their chief deity, marduk, the one who brings the dead to life. mostly, however, it appears that mesopotamians believed that earthly life was all there was, and that death led to disintegration of the body. hundreds of gods were involved in mesopotamian religion. in addition to being connected with some aspect of nature, they also had a responsibility for different spheres of human activity. for example, shamash, the god of the sun, was also in charge of justice. successive waves of settlers and conquerors in the region

rus is an early form of paper made from reeds. the book is a collection of two hundred prayers, spells, and illustrations that provided a guide to the afterlife. the earliest book of the dead ever recovered dates from the midfifteenth century bce. the book was meant to ensure a happy afterlife. the spells included were meant to make the deceased pass various tests to prove his or her innocence of earthly sins, thus avoiding punishment by the gods and gaining access to a happy afterlife. it also included guidelines on how to navigate the dangers of the underworld, such as being devoured by world religions: almanac 49 ancient religions of egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in

of modern-day turkey, world religions: almanac 125 christianity became involved in doctrinal arguments. for the next several hundred years, large councils of bishops (clergymen who rank above priests) met to decide matters such as the nature of the doctrine of the trinity. under the doctrine of the trinity, god is united into a single figure with three sides: the father (a creative side, son (the earthly part, and holy spirit (the supernatural, or spiritual, aspect. still, some believed that god the father was more powerful than the other two parts. councils in 325 and 381 decided that issue. they wrote the nicene creed, a statement of belief in one god with three aspects. the first monasteries are formed during the fifth to tenth centuries the monastic system arose. this development was p

of whom were farmers, paid close attention to nature and searched for rhythms or unseen patterns that gave their lives meaning. they saw spirits in the mountains and trees and honored them. ancestor worship, or praying to the spirits of dead relatives to show respect, was also a major part of chinese folk religion. the chinese believed that the spirits of great leaders continued to live on after earthly death. they thought that by praying to such spirits, they could receive assistance in their daily lives. chinese folk religions had also searched for ways to find longevity, or longer life and immortality, or eternal life. these searches took many forms, ranging from prayer and meditation (quiet reflection on spiritual matters) to taking drugs that were supposed to prolong their lives. the

eath) held that life continued after death, only in different forms. plato made the first coherent statements about immortality. in fact, through a series of dialogues he sought to prove the immortality world religions: almanac 227 greco-roman religion and philosophy of the soul. in his writings plato repeatedly refers to the reward of the afterlife as an incentive to performing good deeds in the earthly life. for aristotle, on the contrary, the pragmatic world of the senses and the categorization of all things, from animals to the forms of drama, left little room for supernatural discussions. others, such as the epicureans, firmly denied an afterlife and said that obtaining pleasure on earth was the sole purpose of life. linked to this is the doctrine of eternal return, or the belief that

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

the rest in the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. this eye can prove all spirits, how intelligent, pure and acute they be. it understands the sources of good and evil. plain before it is light and darkness. it understands time and eternity, visible and invisible, present and future things, earthly and heavenly things, things of the body and things of the spirit, high and deep, outwardliness and inwardliness. and nevertheless, none of these things are disturbed by it, for the eye lives in the centro of peace, where everything stands in equality outside of any strife, and whatever it sees it possesses. for in the centro of its peace is its kingly throne, everything being subject to it

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

/her, it is time to access the cbr way of perceiving and interacting with our benefactor. there is only one way to do it: imagine a first rate parent who is always there for you, but yet doesn't try to control or limit you. imagine a parent who allows you to grow and learn by your mistakes, yet will guide you through the roughest parts of life if you will only ask. imagine a parent who unlike all earthly parents can't run out of resources and never worries about what will happen next. in fact, imagine a parent who is balanced and acts in the best interest of the all. you are part of the all and therefore, your parent will act accordingly. the force flows freely to all who will receive it and causes the sun to shine and the rain to fall for all, even if they ignore it or fear or hate it. al

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

onduct of individuals, and shape out the destinies of the world. as man has two lives, that of action and that of thought, so i conceive that work to be the truest representation of humanity which faithfully delineates both, and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the inevitable union that exists between the plain things of the day, in which our earthly bodies perform their allotted part, and the latent, often uncultivated, often invisible, affinities of the soul with all the powers that eternally breathe and move throughout the universe of spirit. i refer those who do me the honour to read "zanoni" with more attention than is given to ordinary romance, to the poem of "king arthur" for suggestive conjecture into most of the regions of spe

ck 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 startle the early fisherman on the shore below with a superstitious awe, and make him cross himself as if mermaid or sprite had wailed no earthly music in his ear(*orpheus was the favourite hero of early italian opera, or lyrical drama. the orfeo of angelo politiano was produced in 1475. the orfeo of monteverde was performed at venice in 1667) this man's appearance was in keeping with the characteristics of his art. the features were noble and striking, but worn and haggard, with black, careless locks tangled into a maze of curls, a

of constantine helped, under heaven's will, to bow to christianity the nations of the earth. in conduct, the humblest fisherman on yonder sea, who believes in the miracles of san gennaro, may be a better man than luther; to the sentiments of luther the mind of modern europe is indebted for the noblest revolution it has known. our opinions, young englishman, are the angel part of us; our acts, the earthly "you have reflected deeply for an italian" said glyndon "who told you that i was an italian "are you not? and yet, when i hear you speak my own language as a native, i "tush" interrupted zanoni, impatiently turning away. then, after a pause, he resumed in a mild voice "glyndon, do you renounce viola pisani? will you take some days to consider what i have said "renounce her, never "then you

artist or a poet "perhaps we should do just as well without them" answered mervale "is it not time to think of dinner? the mullets here are remarkably fine" chapter 2.ix. wollt ihr hoch auf ihren flugeln schweben, werft die angst des irdischen von euch! fliehet aus dem engen dumpfen leben in des ideales reich "das ideal und das leben" wouldst thou soar heavenward on its joyous wing? cast off the earthly burden of the real; high from this cramped and dungeoned being, spring into the realm of the ideal. as some injudicious master lowers and vitiates the taste of the student by fixing his attention to what he falsely calls the natural, but which, in reality, is the commonplace, and understands not that beauty in art is created by what raphael so well describes, namely, the idea of beauty in

ood, to me "if this be so, i command thee, in the name of the laws thou obeyest, to receive me as thy pupil "what do you ask" said zanoni, passionately "learn, first, the conditions. no neophyte must have, at his initiation, one affection or desire that chains him to the world. he must be pure from the love of woman, free from avarice and ambition, free from the dreams even of art, or the hope of earthly fame. the first sacrifice thou must make is viola herself. and for what? for an ordeal that the most daring courage only can encounter, the most ethereal natures alone survive! thou art unfit for the science that has made me and others what we are or have been; for thy whole nature is one fear "fear" cried glyndon, colouring with resentment, and rising to the full height of his stature "fe

s, that at moments i scarcely know which of ye dictates to me, o love! o death! and it stirred in the virgin's heart, this new, unfathomable, and divine emotion! was it only the ordinary affection of the pulse and the fancy, of the eye to the beautiful, of the ear to the eloquent, or did it not justify the notion she herself conceived of it, that it was born not of the senses, that it was less of earthly and human love than the effect of some wondrous but not unholy charm? i said that, from that day in which, no longer with awe and trembling, she surrendered herself to the influence of zanoni, she had sought to put her thoughts into words. let the thoughts attest their own nature. the self confessional "is it the daylight that shines on me, or the memory of thy presence? wherever i look, t

all that mortal beauty ever promised, that mortal hope ever whispered, for one hour with zanoni beyond the portals of the visible world. he rose, oppressed and fevered with the new thoughts that raged within him, and threw open his casement for air. the ocean lay suffused in the starry light, and the stillness of the heavens never more eloquently preached the morality of repose to the madness of earthly passions. but such was glyndon's mood that their very hush only served to deepen the wild desires that preyed upon his soul; and the solemn stars, that are mysteries in themselves, seemed, by a kindred sympathy, to agitate the wings of the spirit no longer contented with its cage. as he gazed, a star shot from its brethren, and vanished from the depth of space! chapter 3.xiii. o, be gone!

first magnate of italy. he founded anew the house of which thou art the last lineal upholder, and transferred his splendour from milan to the sicilian realms. visions of high ambition were then present with him nightly and daily. had he lived, italy would have known a new dynasty, and the visconti would have reigned over magna-graecia. he was a man such as the world rarely sees; but his ends, too earthly, were at war with the means he sought. had his ambition been more or less, he had been worthy of a realm mightier than the caesars swayed; worthy of our solemn order; worthy of the fellowship of mejnour, whom you now behold before you" the prince, who had listened with deep and breathless attention to the words of his singular guest, started from his seat at his last words "imposter" he cr

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the

SOLOMON

sform myself, and then throw myself on ships and come right in on them. and that is my business, and my way of getting hold of money and men. for i take the men, and whirl them round with myself, and hurl the men out of the sea. for i am not covetous of men's bodies, but cast them up out of the sea so far. but since beelzeboul, ruler of the spirits of air and of those under the earth, and lord of earthly ones, hath a joint kingship with us in respect of the deeds of each one of us, therefore i went up from the sea, to get a certain outlook [2] in his company [1. cp. jude 13. that jude here indulges in no mere metaphor is clear from the words which follow, which embody the belief detailed in the testament of solomon, p. 40. 2 "descent, or spiritual assault] 68 "but i also have another chara

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

fe, and seeks a wisdom that is carefully guarded by a community of priest-sages. the struggling soul seeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaze, to a higher insight. but the process is not disclosed to the uninitiated. such a seeker seems to be entirely removed for a time from earthly life, transported to some hidden world. 2 christianity as mystical fact standing once more in the light of day, the seeker is utterly changed. we see one for whom no words can be sublime enough to express the meaning of what has been experienced. it seems that not just symbolically but in some existential sense he or she has passed through death and awakened to a new and higher life. and t

ion: 26 christianity as mystical fact what people want is not always what is best for them. it is illness that makes health sweet and good; hunger that makes food satisfying; toil that brings rest.27 the sea is the purest and impurest water. for fish it is drinkable and salutary, but for men it is undrinkable and harmful.28 the primary thrust of heraclitus thought here is not the perishability of earthly things, but rather the splendor and sublimity of the eternal. heraclitus denounces homer, hesiod, and the learned men of his time. his aim was to demonstrate the dependence of their thought on transitory things. he wanted nothing to do with gods whose qualities derived from the perishable world; nor could he exalt a form of knowledge that sought for laws in the flux of becoming and passing

hus there is something that intervenes between myself and the cosmic one-and-all, something that reaches out beyond myself, but which is not yet the godhead as such; it is my daimon that occupies this intermediary position. today is simply the outcome of yesterday, and likewise this life is the outcome of a previous one and the mysteries and pre-socratic philosophy 31 the foundation for the next. earthly humanity looks back over numerous yesterdays and forward to many tomorrows, and the wise soul upon many former lives and lives to come. the ideas and abilities i developed in the past, i make use of now and does not life show us that people rise over the horizon of existence already with the most varied capacities? surely this diversity of gifts does not come from nowhere. natural science

ng, receiving their joys and their sorrows, or that before they were born or when they are dead they are nothing.37 in the case of empedocles, no question concerning the existence of an eternal part in human nature is raised, but only the question concerning its nature and how it can be cherished and cultivated. it is assumed from the outset that humanity occupies a mediating position between the earthly and the divine. empedocles thought knows nothing of a god outside and transcending the world. divinity lives in human beings though in a human way. it is the force in them which makes them strive to become more and more divine. thinking in this way, one can say with empedocles: when, set free from the body, released you rise to the ether, you become divine, an immortal, escaped from the po

viewpoint of the knower. love he denies to be a god, though it is something that leads humanity toward god. but love eros is not a divinity; for god is perfection, and contains the idea of the beautiful and the good, whereas eros is only a longing for the beautiful and the good. it occupies an intermediate position between humanity and god. it is a daimon, a being whose nature stands between the earthly and the heavenly. it is a significant point that socrates does not purport to give his own ideas on the subject of love, but only claims to recount what he received as a revelation from a woman; it is from the mantic art (divination) that he derives his conception of love. the priestess diotima woke within socrates the daimonic power that will lead him to the world of the divine. it was sh

of the egyptian priest who instructed solon in the nature of myths. it is related that dionysus was born as the son of god and a mortal mother, was dismembered and then reborn. this has a fantastic ring to it, but the truth contained in the story is the birth of the divine and its subsequent destiny in individual human souls. the divine is united with the soul, which is still subject to time and earthly conditions; and as soon as the god, the dionysiac spirit, stirs within the soul, it experiences a longing for its real spiritual form. however, consciousness again imaged as a female deity, 62 christianity as mystical fact hera appears and becomes jealous of the offspring from a qualitatively higher consciousness. she rouses the lower aspects of human nature the titans and the unformed div

and subsuming the attributes of the other gods into himself. but whatever the ordinary people of egypt thought about the nature of osiris, in the book of the dead we have evidence of a priestly doctrine, according to which osiris was to be found within the human soul. that emerges from everything said there about death and about the dead. when the body is given over to the earth, preserved under earthly conditions, humanity s eternal part enters into the eternal condition that was in the beginning. it appears before osiris. it stands before him for judgment, surrounded by the forty-two judges of the dead. the destiny of one s eternal being depends upon their verdict. if the soul has confessed its sins, it is deemed to be reconciled with the eternal justice. invisible powers then draw near

imensions of meaning, becoming the paradigm of life for someone who wants to awaken eternal being within the egyptian and other eastern mysteries 89 him- or herself. osiris is torn to pieces by typhon; he is killed. the members of his body are cherished and cared for by his consort isis. after his death, he caused a ray of light to fall upon her and she bore his son horus, who then takes over the earthly tasks of osiris; he is the second, still immature osiris, but he is in process of becoming an osiris in the full sense. this true osiris is to be found in the human soul. for although the soul is to begin with connected to the transitory realm, it is destined to give birth to the eternal. humanity may therefore be termed the tomb of osiris; it is our lower nature typhon, or set that has ki

TECHNICIANS GUIDE TO THE LEFT HAND PATH

idea, because of its content, attracts to it those individuals who have an affinity with it in some intellectual or spiritual way. it also attracts to it those individuals who for what ever reason, synchronize directly into the ideas, it is initially a hierarchy of extension. all of these individuals will learn and study this idea, each becoming a discrete step in a path that extends beyond their earthly existence. as they pass this idea down from generation to generation, through writing and art, through contemplation and discourse, these individuals form a movement through time- actually creating the path that the idea is extending from. we cannot kid ourselves and believe that this path is straight from point a to z. in fact, the path zig-zags, it reverses, it speeds up and it slows dow

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

speak will be induced to participate in performing the desired magical act. that is, the greater the force of magic that will be applied. a great entity, perhaps a prince or other high-up territorial potentate in the demonic spiritual realm, is naturally thought to possess the power to force changes in the real world. it is no accident that in the bible, the last day, endtimes world ruler and his earthly human companions are said, to worship the "god of forces" ritual ceremonies and demons of secret societies the leaders of the secret societies of the illuminati would have to be supreme dullards not to recognize the demonic forces that are invoked in the ceremonial working of the various ritual degrees. c.w. leadbetter, a 33rd degree mason and occultist who was allied with annie besant and

ip and is told that the obligation he is taking "enjoins secrecy and to "silence, slaves, or we'll cut your throat from ear to ear" 287 richardson's monitor of freemasonry (pp. 142-143) provides these bloody reminders of the horrible penalties that await the mason or other elitist who divulges secrets of the order "silence, slaves" is certainly the catchword for the submissive servants of satan's earthly elite corps of leaders. obey the orders and decrees of the council of princes of jerusalem, under penalties of all former degrees."4 for the fifth degree (past master) the penal dueguard sign is the placement of the thumb to one's mouth, again indicating the warning to keep silent. a softening of penalties? freemasonry and many other secret societies have been under siege in recent years a

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bout an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the b

my body become worms, but deliver me as thou didst thyself. let life come from the body s death and let not decay make an end of me i shall have my being; i shall live; i shall live (from the egyptian book of the dead, translated by e. a.w. budge, 1901) the belief in an afterlife coincides with the innate conviction that present life has significance and purpose. and because humans believe their earthly existence has meaning and they therefore have a reason for being, it seems imperative that at least some part of them must somehow continue in a future life. while an afterlife may be difficult to prove in a material sense, various world religions promise to provide a spiritual link between a person s actions in this life and his or her continued existence in a future life. conceptions of

ed burial site while many people consider the belief in reincarnation to be held primarily by the adherents of hinduism and some buddhist sects, the concept of past lives is by no means confined to these eastern religions. this chapter will examine many western philosophers, clerics, medical doctors, and scholars who have expressed an individual acceptance of a prior and continued existence in an earthly body, in addition to certain christian, islamic, and jewish sects that have also suggested that reincarnation may be one of the forms of survival after death. down through the centuries, the physical act of passage from one world to another at the moment of death has remained a mystery for the living. from time to time, one who had been resuscitated and brought back to life returned with a

or clan who was no longer among the living still required nourishment, clothing, and protection to journey safely in another kind of existence beyond the grave. somehow, there was some part of the person that survived death. that part of the human being that survives death is known in christianity, islam, and judaism as the soul, the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine part of a living being, the atman, which is eternal and seeks to be united with the universal soul, or the brahman. buddhism teaches that an individual is but a transient combination of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 4 afterlife mysteries the five aggregate

s, lights, or rays are, all three, unable to harm you; you are incapable of dying. it is quite sufficient for you to know that these apparitions are your own thoughtforms. recognize this to be the bardo [the intermediate state after death. if there is to be no rebirth for the soul, it appears before yama, the god of the dead, to be judged. in tibetan buddhism, there is a direct link between one s earthly lifetimes and intermediate stages of existence in the various spheres of paradise, extending to the appearance of the soul remaining the same as the one it assumed when living as a human on earth. both buddhism and hinduism place yama, god of the dead, in the position of judge in the afterlife, and these passages from the rig-veda depict the special reverence with which he was held: yama w

ate of unending punishment for the unrepentant, but over five centuries ago, the councils of florence (1439) and trent (1545 63) defined the concept of purgatory, an intermediate state after death during which the souls have opportunities to expiate certain of their sins. devoted members of their families can offer prayers and oblations which can assist those souls in purgatory to atone for their earthly transgressions and achieve a restoration of their union with god. protestant christianity does not offer its followers the opportunities for afterlife redemption afforded by purgatory or any other intermediate spiritual state, but it has removed much of the fear of hell and replaced it with an emphasis upon grace and faith. while fundamentalist protestants retain the traditional views of h

as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but it was connected to the great cosmic soul, the atman or brahma, the divine principle. unfortunately, while occupying a physical body, the atman was subject to avidya, an earthly veil of

its roots in the world of the divine, and after the physical death of the body, the soul returns to the place of its spiritual origin. some jewish thinkers refer to the soul s sojourn on earth as a kind of exile to be served until its reunion with god. by the second century b.c.e, many jewish teachers had been exposed to the greek concept of the soul as the essential self that exists prior to the earthly body into which it is born and which survives the body s physical death. however, the old traditions retained the view that, an existence in the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 14 afterlife mysteries muhammedsays the last judgment will bring everlasting bliss to the righteous and hellish torments to the wicked. afterlife requires th

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bout an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the b

erie history of mysterious fires that kept breaking out on the wall where the headboard of her bed once rested. clifton webb (1891 1966, who in life was a militant nonsmoker with a distaste for cats, is said to make life difficult for cigarette smokers and cat fanciers in his former home on rexford drive. the ethereal form of marilyn monroe (1926 1962) has been seen to materialize in front of her earthly home on helena drive. when popular singer englebert humperdinck bought jayne mansfield s (1933 1967) pink palace on sunset boulevard shortly after her death, he claimed he encountered her ghost. guests at the roosevelt hotel on 7000 hollywood boulevard have reported encounters with the ghosts of marilyn monroe and montgomery clift (1920 1966. people have sighted the spirit of monroe near t

and who remain to guide and tutor them for the rest of their lives. some scholars and researchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human

ade fairies famous in a number of his masterworks. he is largely responsible for the concept of the wee folk as mostly benign mischievous, perhaps, but never evil. alexander pope (1688 1744) wrote lovely passages idealizing fairies, but once satirically remarked that he believed many of the woodland sprites were possessed by the souls of deceased socialites who even after death refused to give up earthly amusements. sir walter scott (1771 1832) emphasized the beauty of the fairy realm and the struggle of the fairies to achieve humanlike souls. the famed poet william butler yeats (1865 1939) had a nearly obsessive interest in the supernatural and strongly believed in fairies. it was the creator of sherlock holmes, sir arthur conan doyle (1859 1930, who came t h e g a l e e n c y c l o p e d

stinct stages of sleep, with stage four the deepest stage. it is then that the first rem episode of the night begins. rapid eye movement is now observable, but the body itself remains still. the central nervous system becomes extremely active during rem. it becomes so intensely active that dr. frederick snyder, of the national institute of mental health (nimh, termed the activity a third state of earthly existence, distinct from both non-rem sleep and wakefulness. the breathing is even in non-rem sleep. during the rem episode breathing may accelerate to a panting pace. the rhythm of the heart may speed up or slow down unaccountably. blood pressure can dramatically fall. other physiological changes also occur during rem. the flow of blood to the brain increases about 40 percent. then the in

pirits also gave rise to the universal dread of cemeteries and the belief that burial grounds are haunted. as shall be shown in this section, many early funeral observances were transformed into aspects of religious ceremonies that still exist today. preserving the body. as early religions began to teach that there was a spirit within each person who died that might some day wish to return to its earthly abode, it became increasingly important that efforts be made to preserve the body. burial ceremonies, which had at first been intended solely as a means of disposing of the dead, came to be a method of preserving the physical body as a home for the spirit when it returned for a time of rebirth or judgment. today, in many countries such as the united states, canada, great britain, and the e

ertain religious significance. the ancient hebrews buried their dead and used stone pillars to mark the graves. the greeks often placed gravestones and various kinds of ornate sculpture on their burial sites. not everyone who died in ancient egypt was buried in a tomb. although the egyptians believed firmly in an afterlife, they were also of the opinion that only the powerful and important in the earthly life would have any notable status in the world to come. according to rank and wealth, those who were great in egypt and therefore likely to be important in the next life 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 superstitions, strange customs, taboos, and urban legends 225 amuslim s body is buried facing mecca. were laid to rest in magnifice

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bout an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul.the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the b

knights who vowed to protect pilgrims on their way to the holy land. in the beginning, these pious and valiant knights were so poor that they had to share the same horse and take turns riding it. centuries later, when the knights templar had become the wealthiest and most powerful order in all of europe, it was decided by church and state that the once godly christian soldiers had acquired their earthly treasure and power by worshipping satan and committing the most foul acts of desecration and blasphemy. the order of knights that had once served as the bulwark of christianity during the crusades to protect the holy land was ordered disbanded by papal decree, and its members tortured and burned at the stake. history has not yet determined the degree of their true guilt as heretics, but it

from atlantis and that the united states is the new atlantis foretold by the great master mason sir francis bacon (1561.1626. the pyramid with the all-seeing eye represents the great architect of the universe that guided the founding fathers of the united states to establish a nation that might one day reveal itself as the heir of the ancient mysteries of atlantis and restore all humankind to the earthly paradise that existed in that golden age of old. 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 secret societies 9 masonic temple in alexandria, virginia (corbis corporation) georgewashington was an avowed mason. the central mythos of freemasonry centers around the building of the great temple of king solomon (tenth century b.c.e) and solomon fs s

e and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes an earthly utopian paradise, a secret brotherhood who wear the rose cross on their turbans, who heal people without charge, and who meet yearly in their temple. the philosopher rene descartes 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 secret societies 31 (1596.1650) was once nearly arrested on the accusation that he was a member of the secret society, bu

t society, the thuggee. the murderous craft of the thuggee was hereditary. its practitioners were trained from earliest childhood to murder by the quick, quiet method of a strong cloth noose tightened about the neck of their victims. this weapon, the grumal, h was worn knotted about the waist of each member of the thuggee. the thuggee gloried in silent and efficient acts of murder above any other earthly accomplishment, and they traveled often in the guise of traders, pilgrims, and even as soldiers marching to or from service. on occasion, the more flamboyant would pretend to be a rajah with a large retinue of followers. each band of thuggee had a small unit of scouts and inveiglers who would loiter about hotels and market places gaining information regarding travelers and the weight of th

ormed into precious metals and gems. for centuries, the writings of hermes trismegistus were considered a precious legacy from the master of alchemy. the hermetics believed that the nature of the cosmos was sacramental: gthat which is above is like that which is below. h in other words, the nature of the spiritual world could be discovered through the study of the material substance of earth; and earthly humans, created of the dust of the ground, comprised the prima materia of the heavenly beings they would become, just as the base elements of earth comprised the raw materials for gold. the alchemical adepts believed that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestation of the spiritual world and theref

lchemy, cited a passage in genesis as the origin of the arcane art: gthe sons of god saw that the daughters of men were fair. h to this scriptural reference, zosimus added the tradition that in reward for their favors, the gsons of god, h who were believed to be fallen angels, endowed these women with the knowledge of how to make jewels, colorful garments, and perfumes with which to enhance their earthly charms. the seven principal angels whose favor the alchemist sought to obtain for their transformation were michael, who was believed to transmute base metals into gold and to dissolve any enmity directed toward the alchemist; gabriel, who fashioned silver and foresaw the future; samuel, who protected against physical harm; and raphael, sachiel, ansel, and cassiel, who could create various

plish such a difficult task by undergoing a process of spiritual cleansing and the development of a powerful will. in addition to spiritual and mental exercises, abramelin discovered words of power that can be arranged in magic squares and written on parchment. with the proper application of these magical squares, the magus can command the demons and order them to assist him in the acquisition of earthly knowledge and power. by applying such magic words as gabracadabra, h abramelin magicians claim they can gain the love of anyone they desire, discover hidden treasures, become invisible, invoke spirits to appear, fly through the air and travel great distances in a matter of minutes, and animate corpses to create zombies to serve them. abramelin magicians believe they can heal illnesses or c

THE KEY TO THE MYSTERIES

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 outlaws of the old world will be invited to the feast, and will receive a wedding garment. they will gaze the one upon the other with inexpressible tenderness and a smile that is ineffable because th

edulous century. however, as we have just explained, that is not the true science. men rarely seek the truth from its own sake; they have always a secret motive in their efforts, some passion to satisfy, or some greed to assuage. among the secrets of the qabalah there is one above all which has always tormented seekers; it is the secret of the transmutation of metals, and of the conversion of all earthly substances into gold. alchemy borrowed all these signs from the qabalah, and it is upon the law of analogies resulting from the harmony of contraries that it based its operations. an immense physical secret was, moreover, hidden under the qabalistic 191 parables of the ancients. this secret we have arrived at deciphering, and we shall submit its letter to the investigations of the gold- ma

ndance of life into immense destruction. it is, then, the infernal serpent of the ancient myths, the typhon of the egyptians, and the moloch of phoenicia; but if wisdom, mother of the elohim, puts her foot upon his head, she outwears 202 all the flames which he belches forth, and pours with full hands upon the earth a vivifying light. thus also it is said in the zohar that at the beginning of our earthly period, when the elements disputed among themselves the surface of the earth, that fire, like an immense serpent, had enveloped everything in its coils, and was about to consume all beings, when divine clemency, raising around it the waves of the sea like a vestment of clouds, put her foot upon the head of the serpent and made him re-enter the abyss. who does not see in this allegory the f

THE MAGICIAN S KABBALAH

he tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in malkuth, but after another manner" this doctrine of "trans-resonance, as given in kabbalah as an intimate and ultimate identity between malkuth and kether, can be demonstrated by combining the hebrew letters of both words. if the letters of kether and malk

omes two, two becomes three, and out of the third comes the one as the fourth. chesed is the kether of the manifest, jupiter as the demiurge, the gnostic creator god. the fours of the tarot represent the action of chesed in the four worlds as follows: four of wands atziluth perfected work four of cups briah lord of pleasure four of swords yetzirah rest from strife four of pentacles assiah lord of earthly power the atziluth of chesed is the both the completion and source of all manifest power. the fire of all that may be called energy plays here, but as crowley notes "it is also referred to venus in aries, which indicates that one cannot establish one's work without tact and gentleness. at the level of briah, it can be noted that the number four, the number of chesed, is also a number of li

THE MOTHMAN PROPHECIES

t; the "truth" the ufo fans have sought for so long. and as daniel webster put it "there is nothing so powerful as truth, and often nothing so strange" you can't learn the truth by chasing ufos helter-skelter through the skies in planes. the air forces of several governments tried that for years. it is vain to hire astronomers. they are not trained in the kind of disciplines needed to investigate earthly phenomena, or even to interview earthly witnesses. interviewing is an advanced art, the province of journalists and psychologists. one does not hire a parachutist to go spelunking in a cave or a balloonist to go diving for treasure. if you need a brain surgeon you don't hire a horticulturist who has spent his life trimming plants. yet this is the approach our government has taken to the uf

an bodies were found with slashed throats in a field near klek mountain, according to one report. as i have noted, ufos, hairy monsters, and mothmen all appear to have the ability to ferret out human females during their menstrual period. i began to seriously wonder if blood and flesh were not vital ingredients in the mysterious transmogrification process. did energies from the superspectrum need earthly biological materials to construct temporary entities? it does seem as if many ufo and monster sightings are staged as distractions, luring crowds of people to places like -the tnt area while animal mutilations and disappearances are taking place almost unnoticed only a few miles away. soon after the mothman's first appearance in november 1966, police found the body of a dog in the tnt area

arth people, all of whom moved like robots apparently in a drugged state. beneath all the hallucinatory nonsense i could now perceive the roots of many of the ufological legends. a surprising number of contactees were orphans and through them the whole "hybrid" concept was launched. they were told that their parentage was a cross between terrestrial and extraterrestrial, that slowly more and more earthly women were being impregnated by spacemen and eventually the whole planet would be populated with a hybrid race. some of the games i was involved in were obviously designed to convince me of the reality of this crossbreeding experiment. but i knew it was just an updated version of the biblical begatting theme when the "sons of god went into the daughters of men" i noted that as soon as my a

THE NECRONOMICON SIMON VERSION

rty-first name is lugalanna the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient ones and where it might be found. his word is baldikhu and his seal is this: the forty-second nam is lugalugga knows the essence of all spirits, of the dead and the unborn, and the starry and the earthly, and the spirits of the air and the spirits of the wind as well. which things he may tell thee, and thou wilt grow in wisdom. his word is zidur and his seal is thus: the forty-third name is irkingu this is the power that laid capture to the commander of the forces of the ancient ones, kingu mighty demon, that marduk might lay hold of him and, with its blood, create the race of men and seal

THE PATH OF KABBALAH

concepts that we understand. the first verse in the torah speaks of heaven and earth. the two terms relate to two properties, an egoistic and an altruistic property. the egoistic property of earth (the soul) is corrected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this name does not refer to our earthly days, nor does the text relate to earthly nights and days or light and darkness as we normally interpret them. the terms relate to spiritual degrees, spiritual sensations that one feels when one experiences the phases of the correction. it is a system that corrects our soul, when it is still in an earthly spiritual degree. 38 of 273 the soul must be raised from the degree of malchut to tha

l disasters, wars and annihilation of entire nations, horrendous torments and trouble everywhere, all these are called good by those who attain the collective picture of the universe and the worlds. q: what is the freedom of desire? a: when one attains the spiritual world, he attains everything that descends to our world; he attains the roots and where and how they concatenate to our world. every earthly event begins in the spiritual world. everything that happened and that will happen to us stems from there. the system of kabbalah means having faith above reason, and the kabbalist never exploits his knowledge for self-gratification. that is why his knowledge of himself or others is of no significance because he will never use it in the ordinary way people want. many people ask me about th

tem consists of two parts: zeir anpin and nukva, meaning male and female that have their own relationship. that relationship creates time (days, weeks, months and years) and their mating creates the souls. the properties of the souls define the characteristics of the physical body that the soul clothes. the soul is created and descends to this world even before a child is born into it. i am using earthly terms of time, space and motion, although they do not exist in the spiritual world. we must understand that relationship between the male and female parts of zon of the world of atzilut determine everything that happens in our world. there is no other way to easily explain and describe the complete variety of possibilities of the relationship between these two parts, how they connect and h

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

esent is a sublime kiss, and the future as hollow as the emblem of two parted lips, gwhile love was hovering and our lips were fain? h soon the parting draws nigh, he attempts to detain her; but he knows he must inevitably fail, as he knew his first kiss must inevitably lead to their great love and surrender. they spend the last melancholy day together: strong kisses that had surfeited a score of earthly bridals in an hour we squandered *alice, an adultery, vol. ii, p. 84. and at last: the fiftieth day at noon she sailed for home, a weeping bride widowed before the honeymoon was done. always before the rising of the sun i swore to come in spirit to her side and lie like love; and she at eventide swore to seek me and gather one by one the threads of labyrinthine love new spun, cretan for mo

! then i fell away into some old mysterious abyss rolling between the heights of starry space; flaming above, beyond the tomb of time, blending the darkness into the profound chasms of matter. so i fell away through many strange eternities of space, limitless fields of time c*2 *1. tannhauser, vol. i, p. 261 *2. ibid. such is the ecstatic rapture of tannhauser, in which he loses all perception of earthly love in the intoxication of the divine: were it not only that the selflessness that fills me now, forbids the personal, casts out the individual, and weeps on for the united sorrow of all things *tannhauser, vol. i, p. 261. and such is the divine love to which we all must attain, gfor the united sorrow of all things. h iii the chapter known as the harlot in which chapter it is related how

mmedis, basilea, isis, or astarte, call her what you will, of passionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is the duality of love. the mundane and the celestial. which nations now are the most passionate, the man-worshippers or the woman-worshippers? the latter, and it is for this reason that i included tannhauser in the first part of this essay, rather than in the second, dealing with the philosophy of aleister crowley. it is this spiritual exaltation, curious as it may seem, whic

e naked h: this is vice. know thyself, be thyself, honour thyself, are the three greatest commandments we can follow. this truth, universal and in its totality, crowley thunders forth midst sunshine and lightning. if, it is good to kiss, then is it also good to know where kisses may lead to. we have already seen them rising upward from youth through the passion of maturity, concrete and abstract, earthly and spiritual; now let us turn about and descend the slippery road of lust, so essential to the basic knowledge of the good. among the extraordinary antipathies and sympathies of the human mind, few are so startling as the frequent attraction of contraries. good attracts bad, and bad good, in the love-history of life over and over again shall we find this: have they divined this simplest s

s dinner; we sincerely hope there will be a time when he ceases to cook his thoughts, but that time, in spite of science and art, is in the far here-after. some people labour under the idea that a generation or two hence the world will be sprawling at the feet of reason instead of those of god. possibly, yet god is still far from being a centenarian, and our heavenly father bids well to rival our earthly parr; but as long as we sprawl, what matters it what we sprawl before, if it be the shin-bone of an ass, or the pineal gland of our wretched imagination? whatever man has touched he has spoilt: one day he was struck with the mystic poetry of the waves, and he promptly hocussed slimy monsters from out the deep; gazing on his lithe and winsome daughter, he held her head under the green flood

bes and pharisees, who were thus rebuked, departed in silence, convicted by their own conscience; but not so our modern christian canaille, from the pope and the archbishop and the patriarch downwards. o, christians! you daily crucify your saviour, hourly you drive the rusty nails through his outstretched hands, o gmaudite race! h gwhose god is their belly, whose glory is in their shame, who mind earthly things. h temptation is the armourer who tries the blade, and resistance the quality of the steel. how many of the well-fed will bear the test of old andrea? how many would prove themselves a worthy blade to ferrara? sadness stares around us with hollow tear-drowned eyes, and the days of our joys are wet with the weeping of the night of sorrow. on, on we plod, through life fs by-ways and a

and invisible; being wholly his who is above all, with no other dependence, either on himself or any other; and is made one, as to his nobler part, with the utterly unknown, by the cessation of all knowing; and at the same time, in that very knowing nothing, he knows what transcends the mind of man. h .de mystica theologia, cap. i, p. 710. 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 in the form of artists *eleusis, vol. iii, p. 222. during this period of darkness comes the swarm of materializing and secularizing worshippers, who perceive only the gross symbols and not th

THE TAROT OF C C ZAIN

lfishness. the lightning--arcanum xvi. in divination, arcanum xvi may be read as accident or catastrophe. arcanum xvi is figured by a pyramid decapitated by a thunderbolt. a crowned and uncrowned man are precipitated from a platform built of seven stages, falling down with the rest of the debris. a pyramid is the most stable of solids, is the symbol of the earth, and also represents the climax of earthly security. as composed of four trines, which are its sides, corresponding to the houses of a birth-chart, it symbolizes the horoscope of physical life. from mineral up to man there are seven degrees of mundane life, the seventh, or last stage of incarnation, being that of man. after one incarnation of man, and thus gaining self-consciousness, the soul continues its progress in higher-than-p

above, half obscured by clouds, sheds a pale twilight. one of the pyramids, symbol of the twelve houses of the horoscope, is black, representing an ignorant and unspiritual life. the other pyramid is white, symbolizing a life enlightened by science and spiritual wisdom. in front of it is shown a door, or exit, indicating that those thus enlightened are not earth-bound, but pass freely, when their earthly life is completed, to a life in the higher spheres. in the road before the pyramids are two dogs, one white and the other black; while between them, in a circle of white, crawls a scorpion. this dim, moonlight scene represents a seance room, the hidden perils of which are more redoubtable than those to be seen. the false radiance of the moon indicates the glamor that surrounds such an occa

THE WITCH CULT OF ZOS VEL THANATOS

power to project thought forms. she, at least on one occasion cast upon the image of a beautiful young woman, which brought forth a significant sexual intensity which would later aid in the influence of his magickial awakenings. it was though this that mrs. paterson passed on the "power" and allowed aos to become properly initiated into the magickial current which would drive him the rest of his earthly life. austin's first publication "earth inferno" was privately published in 1905 and "set in stone" what was to be his path. the images of sexuality, the macabre and of death provided an intense aura of mystery and sensuality. spare had expanded more into the inspired and powerful web of interlocking his art with magick, and how so were both intertwined! around the year 1906, aos had begun

THE SECRET RITUALS OF THE OTO

infernal rite of the slain god, whose name is john, or some sound similar, as jonah, dionysus, janus, dianus, nu, anu, oannes, on, noah, and many others. this god of water is of the north, because the sun touches his northern limit as he enters the watery sign cancer, and turns towards the south, represented by the goat-gods, set, had, hades, adad, odin, adonis, adonii, atys, etc, who are of the earthly sign capricornus, the southern limit of the sun s journey. as the end of summer is in libra, the cardinal sign of air, the gods of water partake also of the airy nature, and similarly, the earthy gods have their natures intermixed with fire, since the end of winter announces the fiery sign of aries, whose mysteries are those of spring and called the greater mysteries, wherein the slain god

he assistance of two or more p.m.s. all these points i solemnly swear to observe, without evasion, equivocation, or mental reservation of any kind under the penalty of having my skull sawn off and my brains exposed to the searing rays of the sun. amen. you will seal this solemn oath 4 times with your lips on the v.s.l (done) brother p.m, at your initiation you were hoodwinked to find the light of earthly life, only to close in the file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (15 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. 3 in the darkness of death. you were raised, but only in the son; it is not the individual life of man, but the life of the race, which passes through the darkness of the 3. this is the first initiation to t

out thereby. there are also vain loves, as that of ixion for hera, of actaeon for artemis. consider of this. vii of certain greek rites among the peoples of the balkan peninsula and especially the greeks, beneath the bush of their false christianity, is hidden the wheat of demeter. and even as the muslim trust to be united by death to the hur al ayn of paradise, so do these others yet think that earthly marriage is but fornication, for that death is a nuptial wherein the soul is united to that god or goddess to whom on earth his lust aspired. thus, even in the embraces of their lovers, their hearts were fixed on artemis or on aphrodite or on ares or on apollo, as the inner tendency urges and the intuition thereof proclaims. consider of this. viii file//c /documents%20and%20settings/michae

THE HOLY BIBLE KING JAMES VERSION

whence it cometh, and whither it goeth: so is every one that is born of the spirit. 3:9 nicodemus answered and said unto him, how can these things be? 3:10 jesus answered and said unto him, art thou a master of israel, and knowest not these things? 3:11 verily, verily, i say unto thee, we speak that we do know, and testify that we have seen; and ye receive not our witness. 3:12 if i have told you earthly things, and ye believe not, how shall ye believe, if i tell you [of] heavenly things? 3:13 and no man hath ascended up to heaven, but he that came down from heaven [even] the son of man which is in heaven. 3:14 and as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up: 3:15 that whosoever believeth in him should not perish, but have eternal life. 3:16 f

ar me witness, that i said, i am not the christ, but that i am sent before him. 3:29 he that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom s voice: this my joy therefore is fulfilled. 3:30 he must increase, but i [must] decrease. 3:31 he that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 3:32 and what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 3:33 he that hath received his testimony hath set to his seal that god is true. 3:34 for he whom god hath sent speaketh the words of god: for god giveth not the spirit by measure [unto him] 3:35 the father loveth the son, and hat

ward man perish, yet the inward [man] is renewed day by day. 4:17 for our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory; 4:18 while we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal. 5:1 for we know that if our earthly house of [this] tabernacle were dissolved, we have a building of god, an house not made with hands, eternal in the heavens. 5:2 for in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 5:3 if so be that being clothed we shall not be found naked. 5:4 for we that are in [this] tabernacle do groan, being burdened: not for that we would be unclothed, but

us walk by the same rule, let us mind the same thing. 3:17 brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 3:18 (for many walk, of whom i have told you often, and now tell you even weeping [that they are] the enemies of the cross of christ: 3:19 whose end [is] destruction, whose god [is their] belly, and [whose] glory [is] in their shame, who mind earthly things) 3:20 for our conversation is in heaven; from whence also we look for the saviour, the lord jesus christ: 3:21 who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 4:1 therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the lord [m

brethren, bear olive berries? either a vine, figs? so [can] no fountain both yield salt water and fresh. 3:13 who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. 3:14 but if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 3:15 this wisdom descendeth not from above, but [is] earthly, sensual, devilish. 3:16 for where envying and strife [is] there [is] confusion and every evil work. 3:17 but the wisdom that is from above is first pure, then peaceable, gentle [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 3:18 and the fruit of righteousness is sown in peace of them that make peace. 4:1 from whence [come] wars and fi

TURNER ROBERT ARBETEL OF MAGICK

angelos ministros dei, sed veri ejus venerationi novit assistere; idem d monas prodit terrenos, vagos, humanitatis inimicos; sosthenes ascribeth the due majesty to the true god& acknowledgeth that his angels are 1. plin. lib. 30. nat. hist- r.t. 2. the handwritten greek of turner: 3. 2 ministers and messengers which attend the worship of the true god; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind. so that the word magus of itself imports a contemplator of divine& heavenly sciences; but under the name magick, are all unlawful arts comprehended; as necromancy and witchcraft, and such arts which are effected by combination with the devil, and whereof he is a party. these witches and necromancers are also called malefici or venefici; sorcerers or p

uses: avoid the friendship of the multitude: be thou covetous of time, beneficial to all men. use thy gifts, be vigilant in thy calling; and let the word of god never depart from thy mouth. aphorism 4. be obedient to good admonitions: avoid all procrastination: accustom thy self to contancie and gravity, both in thy words and deeds. resist temptations of the tempter, by the word of god. flee from earthly things; seek after heavenly things. put no confidence in thy own wisdom; but look unto god in all things, according to that sentence of the scripture: when we know not what we shall do, unto thee, o god, do we lift up our eyes, and from thee we expect our help. for where all humane refuges do forsake us, there will the help of god shine forth, according to the saying of philo. aphorism 5

ngdom do bestow the lesser magistracies. he therefore that desireth to have a lesser office, or dignity, let him magically call a noble of the prince, and his desire shall be fulfilled. aphorism 33. but he who coveteth contemptible dignities, as riches alone, let him call the prince of riches, or one of his lords, and he shall obtain his desire in that kinde, whereby he would grow rich, either in earthly goods, or merchandize, or with the gifts of princes, or by the study of metals, or chymistry: as he produceth any president of growing rich by these means, he shall obtain his desire therein. aphorism 34. all manner of evocation is of the same kinde and form, and this way was familiar of old time to the sibyls and chief priests. this in our time, through ignorance and impiety, is totally l

s, so that it be joyned to any spirit; and being joyned, she produceth what she will. therefore we are carefully to proceed in magick, lest that syrens and other monsters deceive us, which likewise do desire the society of the humane soul. let the magician carefully hide himself alwaies under the wings of the most high, lest he offer himself to be devoured of the roaring lion; for they who desire earthly things, do very hardly escape the snares of the devil. 24 the sixth septenary. aphorism 36. care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple and several: for god and nature have ordained all things to a certain and appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure the most ha

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the worship deity that horns were placed in the portraits of kings to show that their power was derived from heaven, and acknowledged no earthly superior. the moderns have indeed changed the meaning of this symbol, and given it a sense of which, perhaps, it would be difficult to find the origin, though i have often wondered that it has never exercised the sagacity of those learned gentlemen who make british antiquities the subjects of their laborious inquiries. at present, it certainly does not bear any character of dignity or powe

al or therial principle of the human mind, which the ancient artists represented under the symbol of the butterfly, which may be considered as one of the most elegant allegories of their elegant religion. this insect, when hatched from the egg, appears in the shape of a grub, crawling upon the earth, and feeding upon the leaves of plants. in this state, it was aptly made the emblem of man, in his earthly form, in which the therial vigour and activity of the celestial soul, the divin particula mentis, was supposed to be clogged and incumbered with the material body. when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final rele

TYSON DONALD NEW MILLENNIUM MAGIC

andle and fancies itself lord of the manor! the au cares with infinite compassion for the least of its manifestations, which it creates out of love and desire. not without reason did jesus say that god is aware of the fall of the least sparrow. but what is important to mankind is not always important to god. the magus should always remain humble and soft-spoken, no matter how extensive his or her earthly power, since he or she can never be certain that the insect underfoot is not more useful in the scheme of things than the magus. i n the beginning the unmanifest was all. god lay asleep in a timeless slumber without dreams. this nothingness that is the highest state of the all can best be likened to the state of the human mind during dreamless sleep-it is without duration or quality. 00: a

the other side, as though projected through a lens. the fulcrum may be shifted to vary the work produced. this will not generate more work-magically speaking, noth- ing is gained without its corresponding price-however, moving the fulcrum may produce more effective work. archimedes is reputed to have boasted that given a long enough lever he could move the world. he meant that for the greatest of earthly tasks, the necessary force does not have to be large if it is sufficiently focused. much of magic is merely learn- ing to focus power. the magus always seeks to place him or herself in the role of the mover. it is the mover of events who determines what is to be done and how. it is the position of con- trol from which intention can be exercised. the magus seldom enjoys the role of the move

lance, of magic, and of humanity. to understand how the other planets may be logically assigned to the outer points, the magus must see the hexagram presented in a more meaningful way: a fire earth v water from the symbol of the microcosm may be derived a figure made up of a square and two triangles. the solar circle yields the triangle of fire, the lunar cres- cent the triangle of water, and the earthly cross the square of earth. since the sun and moon are opposites and stand as a pair apart from the other planets, they are placed at the top and the bottom. the sun is the emanator of light, which comes from above; the moon is the ruler of shadows lying below. mercury stands for the self of the magus, the center of his or her universe, and is placed at the balance point midway between the

rtant thing about it. so it is with compound symbols. when numbers are spoken of as multiples of lesser numbers, do not regard this as their essence but only as a tool to help reveal their inner natures. consider the trinity as a family. the father-father aspect would be wholly authoritarian. his element would be fire of fire, his instrument the rod of rods, and his action the ray of rays. on the earthly level he might be represented by augustus caesar. the father-mother aspect would still be male in its ground quality, but its col- oring would be female. its element would be water of fire, and its instrument the cup of rods-the scepter drowned. it would be compassionate and nurturing and given to attempting to control through manipulating the emotions of the ones ruled "for their own good

struments, the various levels of human awareness, the four worlds or planes of being, and so on. in the traditional jewish kabbalah, attention is focused mainly on the use of holy names of god as mantras, and the numerical manipulation of sacred texts for the purpose of achieving a transcendent awareness of divinity. rabbis have employed the kabbalah for the attainment of mystical experience, not earthly power. even jewish magicians, who were called ba'alei shem (masters of the name, manipulated the sacred texts for their practical purposes such as healing and driving out demons. the glyph of the sephirothic tree, which is everything to the magical kabbalah, plays only a minor role in the traditional kabbalah. although the kabbalah of western magic is entirely drawn from the tradition- al

use the tree repre- sents not a perfect harmony, but perfection coupled with its reflection (the reflect- ed pyramid generated by the tenth point in chapter 2. by kabbalistic addition 11= 1+1= 2. livo is the number of polarity and divi- sion. that each pair of opposites on the tree adds up to eleven clearly points to the tree's composite nature. the tree is two parts-a heavenly 3x3 embodied by an earthly 1, which is the first sephirah on the next lower circle of being and which holds within it all other sephiroth of that world. in the radial diagram of the tree, the enclosing malkuth becomes the center from which stems the next unfolding series of emanations. it is said that certain seeds contain within them an exact miniature of the adult tree they will become "what is below is like that

tional and spiritual content. images transcend the barriers of formal speech. a picture can be worth far more than a thousand words: it can carry meanings that no language is able to convey. the symbol of twenty-two can be looked at through the equation 10+ 12= 22, the human and rational plus the divine and spiritual. it is an extension of the heptagram, which combines the heavenly three over the earthly four. the point of observation at the center of the heptagrarn is implied, not explicitly shown. how- ever, in the major arcana of the tarot this observing point is embodied in the card of the fool, which is without number-not zero, as is so often mistakenly stated. the tarot trumps are made up of twenty-one cards-a threefold multiplication of the heptagram[(3x3 (3x4= 211-plus the unnumber

he lovers tempt by night and day. vii. the chariot conquers with iron mind. viii. the balance weighs and pays in kind. ix. the hermit lights the right-hand path. x. the wheel turns, the gods laugh. xi. the strength of faith shuts savage jaws. xii. the martyr bows to heaven's laws. xiii. the reaper frees the souls from earth. xiv. the alchemist blends and finds true worth. xv. the beast tests with earthly blow. xvi. the tower falls if built for show. xvii. the star gives hope of things to be. xviii. the moon warns of the dangerous sea. xix. the sun warms the world with joy. xx. the trumpet wakes the sleeping boy. xxi. the world combines the all in one. the fool's road ends where it's begun. the numbering of the cards presented in the above rhyme is that of the mar- seilles deck. it differs

TYSON DONALD SOUL FLIGHT

dor of those secret and unknown magi who are the concealed rulers of the wisdom of the true rosicrucian magic of light" and he wrote about the nature of the secret chiefs: 98. soul flight concerning the secret chiefs of the order, to whom i make reference and from whom i have received the wisdom of the second order which i have communicated to you, i can tell you nothing. i do not even know their earthly names. i know them only by certain secret mottoes. i have but very rarely seen them in the physical body; and on such rare occasions the rendezvous was made astrally by them at the time and place which had been astrally appointed beforehand. for my part i believe them to be human and living upon this earth; but possessing terrible superhuman powers. when such rendezvous has been in a much

his way between physical and astral perception, the ritual will have little efficacy. the point of consciousness cannot occupy both levels simultaneously, but it can jump back and forth between then so that it seems to occupy both levels. the ritual space is here referred to as a chamber, but on the astral level it may be a place out of doors, or even a place that bears no correspondence with any earthly environment. as a practical matter, it is useful to make the ritual place of working on the astral level somewhat similar to the physical place of working. doing so allows it to be sustained more easily in the imagination. most who experiment with soul flight will do so in a room of their house or apartment, so a room is a good choice for an astral place. whenever we imagine an environment

and a rarified elemental of fire even as far as netzach. above this, no elemental spirit of any kind, regardless of how pure it may be, can ascend. practically speaking, elemental spirits cannot venture above the moon. the best astral guides are those that identify themselves as human. it is a peculiarity of human nature that we are able to travel into all three astral kingdoms-the heavenly, the earthly, and the infernal. no other being can do this without some sort of protection or higher authority, and it is a cause of envy in the hearts of some spirits, who resent the freedom humans have to move through the three realms with impunity. a spirit identifying itself as human will possess the same ability, by virtue of its belief. whether it is truly the spirit of someone who has died, or i

TYSON DONALD THE MAGICAL WORKBOOK

; we evoke spirits to use them for manifest or material ends. invocation of higher spirits elevates the soul, but invocation of lower spirits would degrade and endanger the soul, which is why lower spirits are evoked outside the circle. the role of the circle is primarily defensive during evocation. lower spirits may be defined as spirits that dwell below the sphere of the moon. these include all earthly spirits of particular objects or places, such as spirits of woodlands, stones, trees, meadows, springs, rivers, buildings, and geographical regions. also classed as lower spirits are the spirits of the four lower elements, which may or may not have specific local habitations-the sylphs of air, the salamanders of fire, the undines of water, and the gnomes of earth. the infernal spirits, suc

should be understood in a symbolic sense. lower spirits are those involved with the senses, emotions, desires, health of the body, and physical substances. higher spirits are concerned with aspirations, intuition, inspiration, ideals, morals, destiny, and the soul. in general, lower spirits are of a materialistic nature, higher spirits are of a spiritual nature. the moon is the portal between the earthly realm 304 moving exercises and the higher spheres, and as a result, lunar spirits are concerned with fantasies, dreams, illusions, delusions, manias, obsessions, and mental health, and partake of a mixture of the lower and higher natures. if you have a floor that will accept tape, you can outline the circle and triangle in this way, but do not draw or paint a permanent circle and triangle

er spirit into the triangle, but it is necessary to know the names of power that rule over that spirit before evoking it. for purposes of practice, the four kings of the elements should be used. evocation of these kings alone can accomplish most of the material goals that might arise during the practice of ritual magic. when an understanding is gained of other lower spirits and their place in the earthly or infernal hierarchies, this method can be employed to call them forth into the triangle. the four kings of the elements and the divine, archangelic, angelic, and ruling beings placed over them, according to golden dawn teachings, are shown in the accompanying table. remember that hebrew is written and read from right to left. the apex of the triangle points in the direction most appropri

TYSON DONALD THE POWER OF THE WORD

malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-being. before the sephiroth were projected within the primordial point of kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of god. for so

th religion and magic. the greek sage pythagoras graphically captured this eternal marriage of three and four in his famous tetractys, a triangle formed out of ten dots, with four dots at its base. for centuries occultists have used the hebrew letters of ihvh in place of the dots, which lends the tetractys a much more intricate and organic aspect: three is divine and heavenly; four is mundane and earthly. in christianity, there are the three persons in god, namely the father, son, and holy ghost, and the four evangelists, matthew, mark, luke, and john, who make manifest or establish the law of heaven upon the earth. three is perfect and sacred; four is flawed and profane. carpenters know this from experience. the triangle is the strongest geometric shape in construction correspondences squ

quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for, respectively, air, water, and fire. there is no hebrew letter for earth, indicating that the three elements represented in the alphabet are heavenly rather than earthly. from the solid foundation of the four elements, other occult associations branch forth. the most important of these is the four suits of the tarot, a set of seventy-eight picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is f

t was michael, who is the great warrior angel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power flowed forth from the material substance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most

have knights or "messengers (angels) to actually carry their orders out in the world. this is why the messiah, who commands all beings around his throne, is seated, and why the seated twenty-four elders may be assumed to have authority over the active wings. this is also why solomon, who commanded the jinn, is usually represented in arabian folklore as seated upon his glorious throne, which is an earthly version of the heavenly throne of god. those who feel uncomfortable about assuming the christ-form should realize that it is much more than a matter of pretending to be jesus. earthly jesus, the living prophet, and heavenly christ, the anointed one, or messiah, are really two separate beings. the messiah figure is the more ancient and more powerful of the two. he appears in the old testame

earthly jesus, the living prophet, and heavenly christ, the anointed one, or messiah, are really two separate beings. the messiah figure is the more ancient and more powerful of the two. he appears in the old testament under various guises-in the prophecies of jeremiah, ezekiel, and isaiah, in the figure of moses after his face is made to shine, and as the heavenly adam who is created before the earthly adam (see gen. 1:27 and 2:7. early christians identified their prophet jesus with this messiah myth. when we assume the christ-form, we must put on the identity of this heavenly being, who is the seated authority of metatron, the