Michael Wynn's Occult Reference Library
ELEMENT,ELEMENTS

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above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold

ymbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasur

on into the physical universe is comprised of the three letters aleph, mem and shin. these also correspond to the three elements of air, water and fire consecutively. these three united form earth, the final manifestation into physical existence. with these three elements we have two contending, opposite forces, fire and water, with air acting as the reconciler between them. the letter mem is the element of water, therefore is considered spirituality or consciousness. the letter shin represents the element of fire, symbolizing the three fold flames of divinity, the holy spirit. in hebrew, the word for holy spirit is ruach elohim (pronounced roo-ach eh-low-heem) these two letters with the third, aleph, form the "three mother letters. it is through these three letters that the physical unive

represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling the energies of the higher down to the earth below, malkuth. occultists associate yesod with the astral plane, because if the sephiroth above malkuth are regarded as a map of the unconscious

ard along with the empress card, chariot card, or universe card is almost the ideal situation for abundance. wheel of fortune -reversed bad luck and ill fortune. justice this is a karmic card meaning justice and balance, strength and force, it can also mean an act of judgment coming on you. equilibrium. justice -reversed imbalance, hatred, bigotry, biasness and a total lack of equilibrium in that element. hanged man this indicates enforced sacrifice and punishment, also indicates loss. it can also be a card that can indicate some fatality in an area. this is generally a card of suffering. however, the person that usually goes through this suffering usually emerges wiser. in the purely esoteric spiritual nature this can be a positive card but normally for the kinds of reading that you will

0 0 INITIATION CEREMONY

ove. the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and as an abyss of depth, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefo

1 10 INITIATION CEREMONY

e hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, et

ing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sa

good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine an

by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

a. sax. brosinga mene with the eddie brisinga men, affords perfectly conclusive evidence. 4. the precisely similar way in which both there and here the religious mythus tacks itself on to the heroic legend. as the gothic, fraukish and norse genealogies all run into one another, we can scarcely deny the connexion of the veiled myths also which stand in the background. 5. the mingling of the mythic element with names of plants and constellations. this is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurking-place in disguised ejaculations, oaths, curses, protestations^ there is som

e two wolves at his feet; kunstbl. 1843, no. 19, p. 80. gold coins also were discovered near the village of gomminga in oeland, one of which represents odin with the ravens on his shoulder; the reverse has ruues, kunstbl. 1844, no. 13, p. 52. wodan. 149 noticeable for its double form: bijii&l esa bijlindi, sn. 3; sicm. 46' has biblindi. as bif (germ, beben) signifies motus, aer, aqua, the quaking element, and the as \vsq is lenis, ohg. lindi, on. linr (for linnr; an as. biflise, beoflise, ohg. pepalindi, might be suggested by the soft movement of the air, a very apt name for tlie all-penetrating god; but these forms, if they gave rise to the norse term, are no longer found in as. or ohg. wuotan's dominion both over the air and over the water explains, how it is that he walks on the waves

un goes into the sea, sets; cegi-sior pelagus is like the goth, mari-siiivs; the as. eagor and egor (mare) is related to ege, as sigor to sige. i attach weight to tlie agreement of the greek co/ceai/o 'f2keav6element awakened awe, and the sense of a god's immediate presence. as "woden was also called "vvoma (p. 144, and osinn orni and yggr, so the as. poets use the terms woma, sweg, bruga and egesa almost synonymously for ghostly and divine plienomena (andr. and el. pp. xxx xxxii. oegir was therefore a highly appropriate name, and is in keeping with the notions of fear and horror developed on p. 207-8

und. he is never called farbauta sonr, but always after his mother, loki laufeyjar sonr (sffim. 07' 72^ 73, which had its origin in alliteration, but held its ground even in prose (sn. 64) and in the locke loje, loke lovmand, loke lejemand of the later folk-songs. this laufey (swed. lofo) is first of all the name of a place, which was personified, and here again there is doubtless reference to an element. by his wife slgyn loki had a son nari or narvi, and by a giantess angrloda three children, the aforesaid fcnrir, the serpent idrm.unrjandr and a daughter hd. it is worthy of notice, that he himself is also called loirir (aiirius, and one of his brothers helhlindi, which is likewise a name of 05inn. i just throw out these names, mostly foreign to our german mythology, in the hope of enlist

3 8 INITIATION CEREMONY

cus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have attained the grade. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of water. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet mercury. hiero: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: hono

d. the grade of practicus is referred to the sephira hod, and the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and

badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a square, respectively, left and right of its summit, and below the numbers 32, the numbers 30 and 31 in purple or violet, between narrow parallel purple lines. this grade is especially referred to the element of water and therefore, the great watch tower or terrestrial tablet of the west forms one of its principal emblems (hierophant goes to west in front of water tablet followed by theoricus) it is known as the second or great western quadrangle, or tablet of water, and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 holy secret names of

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

4 7 INITIATION CEREMONY

see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philosophus is present. hiereus: honoured fraters and sorors, give the sign of philosophus (done) hiereus (saluting) very honoured hierophant, all present have attained the grade of philosophus. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of fire. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet venus. hiero: honoured hegemon, what paths are attached to this grade? heg: the 29th, 28th and 27th paths of qoph, tzaddi and peh. hiero: honoured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces

on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even unto malkuth and be born of her. the grade of philosophus is referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be le

this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bright green cross above the violet cross and the numbers 4 and 7 within a circle and a square respectively left and right of its summit, and below the number 37, the numbers 27, 28 and 29 in bright green between narrow parallel lines of the same color. this grade is especially referred unto the element of fire and therefore the great watch tower or terrestrial tablet of the south forms one of its principal emblems. hiero: pract: move to the south. hiero: it is known as the fourth or great southern quadrangle, or tablet of fire and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which ar

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

his first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra

you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements- earth, air, fire and water. they all contain symbolic qualities and powers that together form the energies used in rituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing

nd in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb and flow, watercourses always finding a way, moving ever onwards, never backwards. water is associated with autumn and sunset. it represents the changing responsive, human emotions of life cycles, and personal ebbs and flows of energies. water is used to represent its own element. magick in the southern hemisphere in magick, time and direction have an important place and it is necessary to understand that there may be differences according to which hemisphere of the globe you are working in. in the northern hemisphere, magical circles are cast clockwise, or 'deosil, which means 'in the direction of the sun. in the southern hemisphere, however, practitioners casting

e directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house, to leave y

wards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a great

ABRAMELIN1

eof in which they immediately act. therefore also they are at the same time subject to the general current of the force, wherein they live, move, and have their being; though superior to the immediate and particular part of it which they direct. such races, superior to man in intuition, and magical powers; inferior to him in other ways; superior to him in their power in a particular current of an element; inferior to him in only partaking of the nature of that one element; are of necessity to be found constantly recurring in all the mythologies of antiquity. the dwarfs and elves of the scandinavians; the nymphs, hamadryads, and nature spirits of the greeks; the fairies good and bad of the legends dear to our childish days the host of mermaids, satyrs, fauns, sylphs, and fays; the forces in

ADDTLS

sephiroth modified by the letter of the lesser angle. thus kether in the airy, lesser angle is the kether of w. in the watery lesser angle, it is the kether of h, and so on. the letters, in this case, as elsewhere explained, refer to the four worlds. referring to the other squares of the lesser angles, in the kerubic rank the outside square is always attributed to the letter corresponding to the element of the lesser angle. in the tablets of a and c, the name reads right to left in the two upper quarters; in the two lower quarters it reads from left to right. in the tablets of b and d, left to right in the upper, but in the two lower quarters from right to left. thus in the four tablets the name reads: a vhyh (f) yh(f)vh h(f)yhv hvh(f)y c vhyh (f) yh(f)vh h(f)yhv hvh(f)y 15 b vh(f)y

mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as expl

ng the above rules: diagram k: earth angle of water tablet one final set of attributions concerns the tablet of union, which is referred to m. it is employed, as before shown, in binding together the tablets, and in building up angelic names. its attributions are to the four aces of the elements and to the court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents of the root force in the element. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands 20 the foregoing methods of attributin

of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the exception of the tetragrammaton letter, upon which everything else depends, all the other attributions appear and are included in the definition of the nature of the pyramid. each side of the pyramid is colored according to its own appropriate element, or left white for m. it by no means follows, for example, that a square from the airy angle of a will build up a completely yellow pyramid. but every key of attributions diagram m attribution of the 21 great name to the four lesser angles diagram n airy angle of all four tablets has at least one airy side. on a flat surface, the pyramid is represented by dividing the square into four tria

ced. the following will be the standard of reference, so that later should mention be made of triangle no. 2, the following diagram will show its position. diagram o the pyramid is supposed to be in position on the tablet, so that triangle no. 2 points to the top of the tablet. to work out the pyramid of any square completely, it is necessary to know the attributions of the four triangles and the element of each. since every tablet comprises four distinct divisions, each of these must be considered separately as each produces a different type of pyramid. the rules for analyzing the pyramid based on the squares will be concisely put, thus: great cross: triangle no. 1: sign of zodiac, small card of tarot. triangle no. 2: m. triangle no. 3: planet of decan. triangle no. 4: elemental symbol of

ADEPTUS MINOR INITIATION

within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so that in the a we find not only that which is subtle and tenuous, but also the qualities of heat, moisture, and dryness, bound together in that all wandering element; and further also that in d, c and b we find the same mixture of nature. therefore, the four elements are bound to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue ke

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

s may be developed. in biology the cell divides endlessly, but never becomes anything different; but if we unite cells of opposite qualities, male and female, we lay the foundations of a structure whose summit is unattainably fixed in the heavens of imagination. similar facts occur in chemistry. the atom by itself has few constant qualities, none of them particulary significant; but as soon as an element combines with the object of its hunger we get not only the ecstatic production of light, heat, and so forth, but a more complex structure having few or none of the qualities of its elements, but capable of further combination into complexities of astonishing sublimity. all these combinations, these unions, are yoga (8) yoga means union. how are we to apply this word to the phenomena of min

proton of our atoms, is nothing but yoga and the result of yoga. all we have to do to obtain emancipation, satisfaction, everything we want is to perform this universal and inevitable operation upon the absolute itself. some of the more sophisticated members of my audience may possibly be thinking that there is a catch in it somewhere. they are perfectly right (16) the snag is simply this. every element of which we are composed is indeed constantly occupied in the satisfaction of its particular needs by its own particular yoga; but for that very reason it is completely obsessed by its own function, which it must naturally consider as the be-all and end-all of its existence. for instance, if you take a glass tube open at both ends and put it over a bee on the windowpane it will continue be

, and saw it was a hippopotamus' everyone who has done any scientific investigation knows painfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lec

under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes! and ye inhabitants of the ten thousand worlds! the conclusion of our researches last week was that the ultimate yoga which gives emancipation, which destroys the sense of separateness which is the root of desire, is to be made by the concentration of every element of one's being, and annihilating it by intimate combustion with the universe itself. i might here note, in parenthesis, that one of the difficulties of doing this is that all the elements of the yogi increase in every way exactly as he progresses, and by reason of that progress. however, it is no use crossing our bridges until we come to them, and we shall find that by laying down serious

fool as to think you could dodge the difficulties of research by the aid of a set of conventions which have little or nothing to do with actual conditions. formidable indeed are the obstacles we have created by the simple process of destroying our fetters. the analogy of the conquest of the air holds excellently well. the things that worry the pedestrian worry us not at all; but to control a new element your yama must be that biological principle of adaptation to the new conditions, adjustment of the faculties to those conditions, and consequent success in those conditions, which were enunciated in respect of planetary evolution by herbert spencer and now generalised to cover all modes of being by the law of thelema. but now let me begin to unleash my indignation. my job- the establishmen

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ividual towards the godhead; and the method of such elevation is by religion, love, and art. these three things are indissolubly bound up with wine, for they are species of intoxication. yet against all these things we find the prohibitionist, logically enough. it is true that he usually pretends to admit religion as a proper pursuit for humanity; but what a religion! he has removed from it every element of ecstasy or even of devotion; in his hands it has become cold, fanatical, cruel, and stupid, a thing merciless and formal, without sympathy or humanity. love and art he rejects altogether; for him the only meaning of love is a mechanical--hardly even physiological--process necessary for the perpetuation of the human race (but why perpetuate it) art is for him the parasite and pimp of lov

ALEISTER CROWLEY ACROSS THE GULF

od, with a talisman against the four elements. then i set them one by one upon a narrow and lofty tower, balanced, so that the least breath of wind would blow them off into destruction. those whom the air spared i next threw into nile where most it foams and races. only a few the water gave back again. these, however, did i bury for three days in the earth without sepulchre or coffin, so that the element of earth might combat them. and the rare ones whom earth spared i cast upon a fire of charcoal. now who is prepared for these ordeals (being firstly attuned to the elements) findeth them easy. he remains still, though the tempest rage upon the tower; in the water he floats easily and lightly; buried, he but throws himself into trance; and, lastly, his wrappings protect him against the fire

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

g is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the importance of the male element of telluric power, generally prefer to give the greater honour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives

feated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t

seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the se

ALEISTER CROWLEY BOOK OF LIES

elements. the best attribution of elohim is aleph, air; lamed, earth; he, spirit; yod, fire; mem, water. but the order is not good; lamed is not satisfactory for earth, and yod too spiritualised a form of fire (but see book 4, part iii) paragraphs 1-6. out of nothing, nothing is made. the word nihil is taken to affirm that the universe is nothing, and that is now to be analysed. the order of the element is that of jeheshua. the elements are taken rather as in nature; n is easily fire, since mars is the ruler of scorpio: the virginity of i suits air and water, elements which in magick are closely interwoven: h, the letter of of breath, is suitable for spirit; abrahadabra is called the name of spirit, because it is cheth: l is earth, green and fertile, because venus, the greenness, fertilit

ALEISTER CROWLEY DUTY

and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contemplate your own nature. consider every element thereof both separately and in duty get any book for free on: www.abika.com 3 relation to all the rest as to judge accurately the true purpose of the totality of your being. 5. find the formula of this purpose, or "true will, in an expression as simple as possible. leave to understand clearly how best to manipulate the energies which you control to obtain the results most favourable to it

of the race being necessary in many respects to your own, that well-being, like your own, principally a function of the intellegent and wise observance of the law of thelema, it is of the very first importance to you that every individual should accept frankly that law, and strictly govern himself in full accordance therewith. you may regard the establishment of the law of thelema as an essential element of your true will, since, whatever the ultimate nature of that will, the evident condition of putting it into execution is freedom from external interference. governments often exhibit the most deplorable stupidity, however enlightened may be the men who compose and constitute them, or the people whose destinies they direct. it is therefore incumbent on every man and woman to take the prop

ALEISTER CROWLEY LIBER CHANOKH

or these trilateral names. the symbolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases

ilii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the rig

wer sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed

on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. liber lxxxiv 1

ablet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other tables. 3, 4, 5, 6: used in invocations of angels of tablet of union, also of angels of 4 terrestrial tablets, thus 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vau

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ation very shortly. one must find out for oneself, and make sure beyond doubt "who" one is "what" one is "why" one is. this done, one may put the will which is implicit in the "why" into words, or rather into one word. being thus conscious of the proper course to pursue, the next thing is to understand the conditions necessary to following it out. after that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. let us make an analogy. a nation must become aware of its own character before it can be said to exist. from that knowledge it must divine its destiny. it must then consider the political conditions of the world; how other countries may help it or hinder it. it mu

yourself: positive, as the first method is negative. it is the pottingout and watering of a particular flower in the garden, and the exposure of it to the sun. in the third, identity is attained by sympathy. it is very difficult for the ordinary man to lose himself completely in the subject of a play or of a novel; but for those who can do so, this method is unquestionably the best. observe: each element in this cycle is of equal value. it is wrong to say triumphantly "mors janua vitae, unless you add, with equal triumph "vita janua mortis. to one who understands this chain of the aeons from the point of view alike of the sorrowing isis and of the triumphant osiris, not forgetting their link in the destroyer apophis, there remains no secret veiled in nature. he cries that name of god which

ings by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument. it is quite true that geometrical isomers act in different manners towards the substance to which they are brought into relation. and it is of course necessary sometimes to rearrange the elements of a molecule before that molecule can form either the masculine or the feminine element in a true magical combination with some other molecule. it is therefore occasionally inevitable for a magician to reorganize the structure of certain elements before proceeding to his operation proper. although such work is technically witchcraft, it must not be regarded as undesirable on that ground, for all operations which do not transmute matter fall strictly speaking under this headin

in literature which can be put in the same class. the point is this: in a single sentence is combined sublimity and enthusiasm with sneering bitterness, scepticism, grossness and scorn. it is evidently the supreme enjoyment to strike a chord composed of as many conflicting elements as possible. the pleasure seems to be derived from gratifying the sense of power, the power to compel every possible element of thought to contribute to the spasm. if the theory of reincarnation were generally accepted, the above considerations would make out a strong case. frater perdurabo was quite convinced in one part of his mind of this identity, long before he got any actual memories as such<
the past, the evidence of its truth is cumulative. every incarnation that we remember must increase 58 our comprehension of ourselves as we are. each accession of knowledge must indicate with unmistakable accuracy the solution of some enigma which is propounded by the sphynx of our own unknown birth-city, thebes. the complicated situation in which we find ourselves is composed of elements; and no element of it came out of nothing. newton's first law applies to every plane of thought. the theory of evolution is omniform. there is a reason for one's predisposition to gout, or the shape of one's ear, in the past. the symbolism may change; the facts do not. in one form or another, everything that exists is derived from some previous manifestation. have it, if you will, that the memories of oth

ALEISTER CROWLEY MAGICK WITHOUT TEARS

n after affiliation, you would not meet anyone unless it were necessary for you to work in cooperation with them. i am afraid you have still got the idea that the great work is a tea-party. contact with other students only means that you criticize their hats, and then their morals; and i am not going to encourage this. your work is not anybody else's; and undirected chatter is the worst poisonous element in human society. when you talk of the "actual record" of the "being called jesus christ" i don't know what you mean. i am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the god

. to magic without tears get any book for free on: www.abika.com 78 remind you, and to amplify certain points of the above, let me quote from magick pp. 152-3 footnote 2 "all elements must at one time have been separate- that would be the case with great heat. now when atoms get to the sun, we get that immense extreme heat, and all the elements are themselves again. imagine that each atom of each element possesses the memory of all his adventures in combination. by the way, that atom (fortified with that memory) would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time, and by virtue of memory, a thing could become something more than itself; thus a real development is possible. one can then see a reason for any e

get any book for free on: www.abika.com 140 as you will have gathered from the above, a talisman is a much more restricted idea; it is no more than one of the objects in his pantacle, one of the arrows in the quiver of his lamen. as, then, you would expect, it is very little trouble to design. all that you need is to "make considerations' about your proposed operation, decide which planet, sign, element or sub-element or what not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the greater and lesser keys of solomon the king; also in pietro di abano and the dubious fourth book of cornelius agrippa. you must on no account attempt to use the squares given in the book of the sacred magic of abramelin the mage

o write them out from his own ingenium. yes! this is weakness on my part, and i am very naughty to encourage you to shirk the hardest path. i used often to make the background of my talismans of four concentric circles, painting then, the first (inmost) in the king (or knight) scale, the second in the queen, the third in the prince, and the outermost in the princess scale, of the sign, planet, or element to which i was devoting it. on this, preferably in the "flashing" colours, i would paint the appropriate names and figures. lastly, the talisman may be surrounded with a band inscribed with a suitable "versicle" chosen from some holy book, or devised by the magician to suit the case. in the british museum (and i suppose elsewhere) you may see the medal struck to commemorate the victory ove

inating or spell binding, often to one's harm; a mysterious, irresistible, alluring influence (personally, i have always used, or heard, it much less seriously "attractive" hardly more. skeat, surprisingly, is almost dumb: p. part. of "to enchant" and "from l. fascinum, a spell" yes, surprisingly; for the word is one of the many that means the phallus. the implication is that there is some sexual element in the exciting and alluring quality, which lifts it altogether above mere "pleasing" to my mind the implication is that there is some quality inherent which is cognate to that too totally irrational quasimagnetic force which has been responsible not only for innumerable personal tragedies- and comedies- but for the fall of dynasties and even the wreck of empires "christ" is reported as ha

ALEISTER CROWLEY MEDITATION

s and the works of congreve. and the context makes this even clearer, for he sits in a corner, that is in the place of christ, the corner stone, eating, that is, enjoying, that which the birth of christ assures to us. he is the comforter who replaces the absent saviour. if there was still any doubt of his identity it would be cleared up by the fact that it is the thumb, which is attributed to the element of spirit, and not one of the four fingers of the four lesser elements, which he sticks into the pie of the new dispensation. he plucks forth one who is ripe, no doubt to send him forth as a teacher into the world, and rejoices that he is so well carrying out the will of the father. let us pass from this most blessed subject to yet another. tom, tom, the piper's son, stole a pig and away h

indeed the toil of ascending from avernus, and escaping to the upper air. in order to do it, it is most necessary to understand our tendencies, and to will the development of one, the destruction of another. and though all elements in the pantacle must ultimately be destroyed, yet some will help us directly to reach a position from which this task of destruction becomes possible; and there is no element therein which may not be occasionally helpful. and so- beware! select! select! select! this pantacle is an infinite storehouse; things will always be there when we want them. we may see to it occasionally that they are dusted and the moth kept out, but we shall usually be too busy to do much more. remember that in travelling from the earth to the stars, one dare not be encumbered with too

ongues of flame, and its value is 300> its cup is a hemisphere, and supported from its edge is a plate pierced with holes. this censer is of silver or gold, because there were called the perfect metals; it is upon perfection that the imperfect is burned. upon this plate burns a great fire of charcoal, impregnated with nitre. this charcoal is (as chemists now begin to surmise) the ultimate protean element: absolutely black, because it absorbs all light; infusible by the application of any known heat; the lightest of those elements which occur in the solid state in nature; the essential constituent of all known forms of life. it has been treated with nitre, whose potassium has the violet flame of jupiter, the father of all, whose nitrogen is that inert element which by proper combination bec

ALEISTER CROWLEY TAO TEH KING

of all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one postulated element of an observed impression of change. we may express this in other terms as follows. our knowledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. in this sense the tao may be translated as the way. it is not a thing in itself in the sense of being an object susceptible of apprehension by sense or mind. it i

ALEISTER CROWLEY THE LOST CONTINENT

ted men and women, taking various parts of the brain, especially the cerebellum, the pineal gland, and the pituitary body, and cul tivated them in solutions of zro under the invisible rays of black phosphorus. the best results of this work was a race of translucent jelly-folk of great intellectual development; but so far from being able to travel through space, they could hardly move in their own element. another school argued that as zro in vapour combined the virtues of the liquid and the solid zro, so a fiery state might be produced which would so impregnate their bodies as to make them 'mates of the aether. this school held that fiery zro already existed in nature "in the heart of the living atla, and asserted that those who died by absorption into atla passed straight to venus. many o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning; this book is to reveal the secret self of a man, i.e. to initiate him. al i,3 "every man and every woman is a star" the new comment this thesis is fully treated in "the book of wisdom or folly. its main statement is that each human being is an element of the cosmos, self-determined and supreme, co-equal with all other gods. from this the law "do what thou wilt" follows logically. one star influences another by attraction, of course; but these are incidents of self-predestined orbits. there is, however, a mystery of the planets, revolving about a star of whom they are parts; but i shall not discuss it fully in this place. man is the midd

mon sense. i here quote (with one or two elucidatory insertions) the original note originally made by me on this subject. may 14, 1919, 6.30 p.m. all elements must at one time have been separate- that would be the case with great heat. now when atoms get to the sun, when we get to the sun, we get that immense, extreme heat, and all the elements are themselves again. imagine that each atom of each element possesses the memory of all his adventures in combination. by the way, that atom, fortified with that memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time and by virtue of memory, a thing (although originally an infinite perfection) could become something more than itself; and thus a real development

res in combination. by the way, that atom, fortified with that memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time and by virtue of memory, a thing (although originally an infinite perfection) could become something more than itself; and thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and ut

of such apparently comprehensible and commonplace entities as integers. there is only one conclusion to be drawn from these various considerations. it is that the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even if we could understand it. in other words, a number is a soul, in the proper sense of the term, an unique and necessary element in the totality of existence. we may not turn to the second phrase of the text "there is no difference. it must strike the student immediately that this is, on the face of it, a point blank contradiction of all that has been said above. what have we done but insist upon the essential difference between any tow numbers, and show that even their sequential relation is little more than arbitr

blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vulture

ALEISTER CROWLEY THE SWORD OF SONG

future plans of poet. jesus dismissed with a jest. the jest. that worthy yankee millionaire, and wealthy nephews, young and fair, 745 the pleasing crawfords! lost! lost! lost !78 the holy spirit, friend! beware! ah! ten days yet to pentecost! come that, i promise you but stay! at present tis ascension day! 750 at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing at the term it is just nothing i affirm. 755 the fool (with whom is wisdom, deem the scriptures rightly) in his heart saith (silent, to himself, apart) this secret \yhla ya 79 see the good psalm! and thus, my friend! 760 my diatribes approach the end and find us hardly quarelling. and yet you seem not satisfied? the literal mistranslated thing must not by sinners be denied

s none (i think) before me ever loved. 225 you know i scorn the fear of hell, by worship and all else unmoved pentecost 31 recapitulation of principal cosmic theories. bard checkmates himself. consciousness and christianity. dhyana and hinduism. sammasamadhi and buddhism. you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, 230 save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, 235 but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i fin

ALEISTER CROWLEY EQ I 1

wardly, while the inner state is our very experience itself; its reality and that of our experience are one. a conscious field "plus" its object as felt or thought of "plus" an attitude towards the object "plus" the sense of a self to whom the attitude belongs- such a concrete bit of personal experience may be a small bit, but it is a solid bit as long as it lasts; not hollow, not a mere abstract element of experience, such as the 'object' is when taken all alone. it is a "full" fact, even though it be an insignificant fact; it is of the "kind" to which all realities whatsoever must belong; the motor currents of the world run through the like of it; it is on the line connecting real events with real events. that unshareable feeling which each one of us has of the pinch of his individual de

ALEISTER CROWLEY EQ I 5

abnormal psychology. by isador h. coriat, m.d "stage fright is also a condition of pathological fear" to such a degree of absurdity can specialization bring an unbalanced mind. fear is only pathological when it has no reasonable basis. this is enough to show the worthlessness of this ill-written book. it is amusing to find the author quoting mrs. verral as conclusive proof against any supernormal element in automatic writing, while mr. hill quotes the same experiments as conclusive proof for it. but mr. hill is a student of science; dr. coriat a flatulent gastrologian. eric tait. man- king of mind, body, and circumstance. by james allen. the important disclosures of this unpretentious volume mark a new epoch in human thought. good is better than evil. bad habits should be broken. health is

ALEISTER CROWLEY EQUINOX EQ I 1 2

ually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope

ALEISTER CROWLEY EQUINOX EQ I 2 2

g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines

" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 t

ary visions, which we shall enter upon in due course. suffice it to say that by december he had passed the easy examination necessary before he could present himself as a candidate for the 1= 10 grade of zelator. 261 ritual of the 1= 10 grade of zelator1 the opening in this ritual is very similar to that in the last; the chief exception being that this grade is more particularly attributed to the element of "earth. the temple having been declared open, the "hierophant" says "except adonai build the house their labour is but lost that build it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abr

the three above-mentioned paths connecting malkuth with the above sephiroth, while the cross is the hidden wisdom of the divine nature which can be obtained by their aid. the two construed mean: life in light" illustration, approximated below: diagram 12. the flaming sword. illustration: approximated below\ diagram 13. the altar symbol in the 1= 10 ritual "this grade is especially referred to the element earth, and therefore, one of its principal emblems is the great watch-tower on the terrestrial tablet of the north. you will observe that the hermetic cross, which is also called fylfat. is formed of seventeen squares taken from a square of twenty- five lesser squares. 263 these seventeen squares represent the sun, the four elements, and the twelve signs. in this grade the lamps on the pil

e temple closed. by the end of january 1899, p. was sufficiently advanced to be admitted to the grade of theoricus. it was about this time also that he met mr. d, a certain brother of the g. d. known as fra. i.a. this meeting, as we shall eventually see, ranks only second in importance to his meeting with fra. v.n. ritual of the 2= 9 grade of theoricus this grade is particularly attributed to the element of air; it refers to the moon, and is attached to the thirty-second path of tau, which alludes to the universe as composed of the four elements, to the kerubim, the qliphoth, the astral plane, and the reflection of the sphere of saturn. after this has been explained, the advancement of the zelator takes place, after which the ritual of the thirty-second path is celebrated "hierophant" to z

ALEISTER CROWLEY EQUINOX EQ I 2

n many ways, so that at least there may be found one acceptable to each seeker who is open to conviction. i 1. we perceive in the sensible world, sorrow. ultimately that is; we admit the existence of a problem requiring solution. 2. we accept the proofs of hume, kant, herbert spencer, fuller, and others of this thesis: the ratiocinative faculty or reason of man contains in its essential nature an element of self-contradiction. 3. following on this, we say: if any resolution there be of these two problems, the vanity of life and the vanity of thought, it must be in the attainment of a consciousness which transcends both of 3 them. let us call this supernormal consciousness, or, for want of a better name "spiritual experience" 4. faith has been proposed as a remedy. but we perceive many inco

i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and

ad: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("see" illustration (the grade of 4 degree= 7 square is particularly attributed to the element fire; it refers to the planet venus; the paths of qof, tzaddi and peh are attributed to this degree. for other attributions "see "777" lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tip

77" lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards("see" illustration (the grade of 3 degree= 8 square is particularly attributed to the element of water; it refers to the planet mercury; the paths of resh and shin are attributed to this degree. for other attributions "see "777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if

or other attributions "see "777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degr

ALEISTER CROWLEY EQUINOX EQ I 3 2

d knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained the right to take his ruach with him in the darkness, he may demand the opening of the pastos. the altar is moved "new heavens and new earth &c. the pastos lid also "osiris no longer divided into glory and suffering, but centra

in himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with s

d holding verendum, by path of hb:taw or malkuth""the potent exorcism" come unto me, o shroud of darkness and of night. i conjure ye, o particles of darkness, that ye enfold me, as a guard and shroud of utter silence and of mystery. in the name ahih and by the name ahih! in the name agla and by the name agla! in the name exarp and by the name exarp! in the name hcoma and by the name hcoma! 74 the element of spirit. 75 the names on the tablet of spirit. 76 the tablet of spirit. in the name nanta and by the name nanta! in the name bitom and by the name bitom! in the name tetragrammaton elohim and by the name tetragrammaton elohim! in the name hoor-po-krat-ist and by the name hoor-po-krat-ist! by your deep purple darkness! by my white brilliant light! i invoke ye: i conjure ye: i exorcise ye

ALEISTER CROWLEY EQUINOX EQ I 3

egs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this

empty thyself; the ghosts of night flee before the living light. who clutches straws is drowned; but he that hath the secret of the sea, lives with the whole lust of his limbs, 17 takes hold of water's self, and swims. see, the ungainly albatross stumbles awkwardly across earth_ one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling to what imperishable thing arises from the married death of thine own self in that whereon thou art fixed. olympas. then all life's loyal breath is a waste wind. all joy forgone, i must strive ever? marsyas. cease to strive! destroy this partial i, this moan of an hurt beast! sores keep alive by scratching. health is peace. unknown and unexpressed b

only cry the shriek of its last agony! olympas. surely it struggles. marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced_ then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is_ not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, 29 past master of g

astenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aeon. alas for me! 46 i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. olympas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas. i am yet borne on those blue wings into the essence of the all. now, now i stand on earth again, though, blazing through each nerve and vein, the light yet holds its choral course, filling my frame with fiery force like god's. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble l

ALEISTER CROWLEY EQUINOX EQ I 4 2

ug produces, as a reactory result, physical and mental depression. with me this was never the case. opium and liquors fix themselves as a habit be becoming necessary to supply that nervous waste which they in the first place occasioned. the lassitude which succeeds their exaltation demands a renewed indulgence, and accordingly every gratification of the appetite is parent to the next. but no such element entered into the causes which attached me to hasheesh. i speak confidently, yet without exaggeration, when i say that i have spent many an hour in torture such as was never known by cranmer at the stake, or gaudentio di lucca in the inquisition, yet out of the depths of such experience "i" have always come without a trace of its effect in diminished strength or buoyancy. had the first expe

h nor became silent, for the door was violently shaken from the outside "come in" he said. the door was pushed open, then shut again, but no one had entered. the disciples exchange a glance of amusement; one of them said "has a lady entered" they were all made merry by that exhibition of neptunian spirit of apropos. but elph nor pistouillat, like the french southerner he was, missed the courteous element in life, and began to curse the twelve young men. he was a bad-tempered man, and a very theatrical one. he rose and walked to him who had caused them all to laugh "i know you, sir" elph nor said, purple in the face "i know you, unwholesome monkey. your father was a dealer in pork sausages and cooked ham, a trader in swine. nothing better could be expected from you than your pig- like groan

ALEISTER CROWLEY EQUINOX EQ I 4

made use of in the yoga shastras and in the vedanta. the union of kundalini (shakti) and shiva. 141 revelation, xxi, 1-4. 142 "the bhagavad-g ta" ii, 69, 70; vi, 32. cf "konx om pax" pp. 73-77. 143 the ordinary egyptian winged-globe is here meant, but as visualized by the mind's eye; the meditation then takes place on the image in the mind. so with the following practises. 144 tejas-ak sa is the element of fire. it is symbolized by a red triangle of fire with a black egg in the centre. see "777, col. lxxv, p. 16. see diagram 84. the object clear; but the mind wandered. apas-v yu145" result not very good. winged-globe and flam" meditation on both of these was only ing sword.146 fair. 107 pendulum147 (e).148" good as regards plane kept by the pendulum; but thoughts wandered. winged-globe" t

cult prac- tice, as isis behaved like a living object.153 winged-globe. 29 m. seven breaks. result would have been much better but for an epi- cene enuch with an alleged flute. my mind revolved various methods of killing it. tejas-ak sa. 18" seven breaks. r. r. et a. c.154 19" seven breaks. pendulum" after 3 m. lost control and gave up. winged-globe (e. 10" ten breaks.155 108 145 apas-v yu is the element of water and is symbolized by a black egg of spirit in the silver crescent of water. see "777, col. lxxv, p. 16. see diagram 84. 146 the golden dawn symbol of the flaming sword. see diagram 12. 147 by this is meant watching the swing of an imaginary pendulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morni

ALEISTER CROWLEY EQUINOX EQ I 6

hile on the other was a sombre and fantastic lamp, whose fascination was its horror. if i swam lazily towards either of these, it was because their light, confused and difficult on the one part, and tenebrous on the other, was yet light in comparison with that aimless and abiding gloom which had now settled upon the bosom of 55 the river. and these lamps were above the river, children of a nobler element. and in the river is the great leviathan that devours men. but before i had come within the sphere of attraction of either of these, suddenly mine eyes were gladdened with a marvellous vision. infinitely far off, as it seemed, a ray of sunlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within tha

ALEX SANDERS THE KING OF THE WITCHES

on of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. and .deanse this holy.sanctum of all its impurities and the vanities of men. cladinwhiterobes which opened down the front, andwith feetbare. they burnt kyphi--incense--during the rites. o

ALEXANDRIAN BOOK OF SHADOWS OCCULT

n ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law w

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

kers the "not-self" or that which is objective to each one of us. as we all know, the work of the chemist is to reduce all known substances to their very simplest elements, and it was thought not long ago that this had been satisfactorily accomplished. the conclusions of the chemist placed the number of the known elements between seventy and eighty. about twenty years ago, however (in 1898, a new element was discovered which was called radium, and this discovery entirely revolutionised the world's thought about matter and substance. if you will go to the textbooks of the last century, or search the old dictionaries, seeking for the definition of the atom, for instance, you will usually find newton quoted. he defined the atom as "a hard, indivisible, ultimate particle" a something which was

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

in idle plaints and sorrowful demonstration, but lifting up the burden of the world; working, and wasting no energy in talk. yet withal he should speak where encouragement is needed, using the tongue for constructive ends; expressing the love force of the world, as it may flow through him, where it will serve best to ease a load or lift a burden, remembering that as the race progresses, the love element between the sexes and its- 43- initiation, human and solar copyright 1998 lucis trust expression will be translated to a higher plane. then, through the spoken word, and not through the physical plane expression as now, will come the realisation of that true love which unites those who are one in service and in aspiration. then love between the units of the human family will take the form

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n; an astral form, a second aspect; and a physical form, the third aspect. the mental vibration sets the key measure and seeks to utilise and co-ordinate the physical body at will. it deals with or links up the consciousness to the three forms in one direction; it repulses and causes separation in another. the astral vibration deals with the quality, with the attractive measure. it is the psychic element. the physical is the meeting ground of consciousness with the material form. this last is the result produced by the union of the key measure and the quality of tone. b. seven centres of force which hold the three forms in one coherent whole, and cause their vitalisation and their co-ordination. they put the triple unit into correlation with their main centre of consciousness on the higher

erein lies the clue; all the objective display we see around us in connection with the heavenly men, and with the cells of their bodies, lies hidden in this. herein may be found the mystery of the five kumaras, who are awaiting the final resolution, and herein is secreted the knowledge of divine alchemy, which is based on the five elements, and is concerned with their transformation into a primal element through the medium of an intermediate stage. 1. in the planets. occult students need, in considering these points, to remember very clearly the distinction between transmutation and the final resolution; between the process of transforming the five elements, esoterically understood, and the final resolution of the transmuted essences into their synthesis. this has a vital bearing upon our

ernal potency) burns up its sheaths, and escapes by radiation from within its ring-pass-not. this is seen in an interesting way as occurring during the process of the final initiations when the causal body is destroyed by fire. the fire within burns up all else and the electric fire escapes. the true alchemist therefore in days to come will in every case seek to stimulate the radioactivity of the element or atom with which he is working and will centre his attention upon the positive nucleus. by increasing its vibration, its activity, or its positivity, he will bring about the desired end. the masters do this in connection with the human spirit and do not concern themselves at all with his 'deva' aspect. the same basic rule will be found to apply in the case of a mineral as well as of a ma

self in a veil of negative substance. these two factors in turn will be regarded as emanations from a still greater force centre, which is expressing purpose through them both. a thought form, as constructed by man, is the union of a positive emanation and a negative. these two are the emanations of a unity, the coherent thinker. c. to carry out specific purpose. we touch here upon the most vital element in the building of thoughtforms. in our first point we touched upon the aspect of consciousness, or "response to sensation, or feeling" and thus brought into our study of the building process the second aspect logoic, that of the ego, or the realisation of essential duality. in our second point the more objective aspect was somewhat elaborated, and the tangible form dealt with, thus bringi

density and concretion on the three lower levels are brought about. c. the formulas for organic transmutation, or the key to the processes whereby the elements as we know them can be disintegrated and recombined. only when scientists are prepared to admit the fact that there is a body of vitality which acts as a focal point in every organised form, and only when they are willing to consider each element and form of every degree as constituting part of a still greater vital body, will the true methods of the great goddess nature become their methods. to do this they must be prepared to accept the sevenfold differentiation of the physical plane as stated by eastern occultism, to recognise the triple nature of the septenary manifestation. a. the atomic or shiva energy, the energy of the firs

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the form; but within that gross form is a subtler one which we can only contact through acute perception or clarified sense. in the commentary found in woods' translation the following words may serve to elucidate, and, if meditated upon by the more advanced students, will be found to be of profound occult significance. the atom of earth is produced by the five fire elements, among which the fire element of odour predominates. likewise the atom of water is produced from the four fire elements among which the fire element of taste predominates. likewise the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning

se the atom of water is produced from the four fire elements among which the fire element of taste predominates. likewise the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning with odour and of which two the fire element of touch predominates. likewise the atom of air from the fire element sound alone" if this idea is extended to the macrocosm, we will find that we can meditate upon the external form of god in nature both with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god

psychical state, just as the mind picture of a stage with the actors on it, is a psychical state or field. when the pure vision, as of the poet, the philosopher, the saint, fills the whole field, all lesser views and visions are crowded out. this high consciousness displaces all lesser consciousness. yet, in a certain sense, that which is viewed as part, even by the vision of a sage, has still an element of illusion, a thin psychical veil, however pure and luminous that veil may be. it is the last and highest psychic state" 51. when this state of perception is itself also restrained (or superseded, then is pure samadhi achieved. the great teacher patanjali, having led us through the various stages of the expanding consciousness, from "seeded" meditation to that in which the senses and the

hese are six in number and concern that which lies back of the specific; they deal with that which is subjective and intangible, and with the force display which produces the specific forms. technically these are called in the hindu books the tanmatras. they have to do with consciousness more than form and are the "special modifications of buddhi or consciousness (ganganatha jha. they are: i. the element of hearing, or that which produces the ear, the rudiment of hearing, 2. the element of touch or that which produces the mechanism of touch, the skin, etc, the rudiment of touch, 3. the element of sight, or that which produces the eye, 4. the element of taste, or that which produces the mechanism of taste. 5. the element of smell, or that which produces the mechanism of smell. back of these

lly in the next book, but it is well to point out here that this quality of "going forth" towards the ideal or of straining towards the objective must be so profound in the aspirant to yoga that no difficulties can turn him back. only when this quality- 106- the light of the soul copyright 1998 lucis trust has been developed and proved and when it is found that no problem, no darkness and no time element can hinder, is a man permitted to become the disciple of some master. fiery effort, steady persistent longing and enduring faithfulness to the ideal visioned are the sine qua non of discipleship. these characteristics must be found in all three bodies, leading to the constant disciplining of the physical vehicle, the steady orientation of the emotional nature and the mental attitude which

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

mind standardized and held down by our mass system and by the method of cramming the memory with ill digested facts? if herbart is right when he says that the "chief business of education is the ethical revelation of the universe" then perhaps dr. moran is also right when he points out that "one of the underlying causes, perhaps the greatest, of our materialistic age is the lack of the spiritual element in our formal education" some of us feel also that there exists an even wider goal than an ethical revelation; and that it is possible that humanity is the custodian of an illumination and a glory which will only be realized in its fulness when the masses achieve some of the magnificence which has characterized the world figures of the past. is it not in line with evolutionary development

that of a growing consciousness in man of a universe which is a revelation of a life and of deity, and in which mankind plays its part in the greater whole. ludwig fischer calls our attention to the fact that all our faculties "are founded on the mysterious and unconscious something which dominates the whole of our intellectual life" and points out the necessity for what he calls the non-rational element in the answers which we give to the complex questions of every day. his conclusions as to the basic situation which man has to face in connection with thought and our progress into higher and non-rational realms are true and forceful. he says- 54- from intellect to intuition copyright 1998 lucis trust "one way of advancing only is possible. the way is led by the intuition of minds of a mor

clarity of that which has been experienced. then a fresh cycle of devotion and discipline is initiated, until again the vision is seen and the beloved contacted anew. from certain angles the self-centeredness of the western mystic is notable, and his failure to use the intellect most remarkable. we must except, however, such mystics as boehme, ruysbroeck, or meister eckhart, in whose writings the element of the intellect is strongly stressed, and the quality of knowledge most apparent. note what meister eckhart himself says "there is one power in the soul: intellect, of prime importance to the soul for making her aware of, for detecting, god..the soundest arguments expressly state (what is the truth) that the kernel of eternal life lies rather in knowledge than in love..the soul is not dep

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

oncern itself with the unfoldment of that soul and its discovery by man. 5. knowledge might be divided into three categories: first, there is theoretical knowledge. this includes all knowledge of which man is aware but which is accepted by him on the statements of other people, and by the specialists in the various branches of knowledge. it is founded on authoritative statements and has in it the element of trust in the writers and speakers, and in the trained intelligences of the workers in any of the many and varied fields of thought. the truths accepted as such have not been formulated or verified by the one who accepts them, lacking as he does the necessary training and equipment. the dicta of science, the theologies of religion, and the findings of the philosophers and thinkers everyw

of the astronomer, which- 21- a treatise on white magic copyright 1998 lucis trust produces the undeniable intelligent activity which all demonstrate. it can be called attractive energy, coherency, sentiency, aliveness, awareness or consciousness, but perhaps the most illuminating term is that the soul is the quality which every form manifests. it is that subtle something which distinguishes one element from another, one mineral from another. it is the intangible essential nature of the form which in the vegetable kingdom determines whether a rose or a cauliflower, an elm or a watercress shall come into being; it is a type of energy which distinguishes the varying species of the animal kingdom and makes one man different from another in his appearance, nature and character. the scientist

a symbolism underlies this: for as the blood is oxygenated so is the life of the man in the three worlds permeated by spiritual energy. b. there is the imposition of a peculiar rhythm, brought about by the particular spacing and time limit of the breaths inhalation, retention, and exhalation and this will vary according to the counts. c. there is a subtle effect of prana (which is the subjective element underlying the air breathed in and out) which affects most potently the body of prana, the vital or etheric body. students should remember that subtle effects are more powerful than the physical effects. they produce results in two directions; on the physical body and on the etheric body. the entire vital body assumes a- 122- a treatise on white magic copyright 1998 lucis trust particular

magical work in the outer world. it might therefore be said that there are three stages in the form-making process. first, the soul or spiritual man, centered in the soul consciousness and functioning in "the secret place of the most high, visualizes the work to be done. this is not a sequential act, but the finished completed work of magic is visioned by a process that does not involve the time element or spatial concepts at all. secondly, the mind responds to the soul (calling attention to the work to be performed- 146- a treatise on white magic copyright 1998 lucis trust and is swept into thought-form making activity by this impression. according to the lucidity and illumination of the mind-stuff so will be the response to the impression. if the mind is a true reflector and receiver of

ower scale of the evolutionary ladder, are other groups of lives, wrongly entitled devas, which work in obedience to the law, and are controlled by the higher entities. there are, for instance, the denser forms of gaseous life, termed often salamanders, the elementals of the fire. these are directly under the control of the lord agni, lord of the mental plane, and, in this mental age, we have the element of fire entering into the mechanics of living as never before. eliminate the products which are controlled by heat and you will bring our civilisation to a stop; you will bring all means of transportation to an end and all modes of lighting; you would throw all manufactories into the discard. basically again, these fiery lives, are found in all that burns, and in the warmth that holds all

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

al work to be done by the new groups, and students today who can grasp this idea have the opportunity to do some of this pioneering work. always the individual of advancement and of poise has been able to do this intuiting, and to concretise the idea. groups of students meditating synchronously should now attempt to do the same. the effort to synchronise effort does not relate so much to the time element as to unity of intent and of purpose- 14- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there is to be found today in the realm of the intuition much of wonder; this can be contacted. it is now the privilege of the race to contact that "raincloud of knowable things" to which the ancient seer patanjali refers in his fourth book; the race, through i

ssing his power through their bodies, and their united effort leads to abstraction and a return to the center whence the initial impulse came. the first ray purpose therefore is to produce death, and some idea of that purpose may be gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates the most high- 45- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the qualities and characteristics

n. it is among the thinkers of the race that the first assured recognition of the soul will come, and this event will be the result of the study and analysis, by the psychologists of the world, of the nature of genius and the significance of creative work. some men and women in the world tower above their fellow men, and produce that which is superlative in its own field; their work has in it the element of divinity and of immortality. the work of creative artists, the intuitive perception of great scientific investigators, the inspired imagination of the poets of the world and the vision of the illumined idealists, have all to be accounted for and explained, for the laws under which such men and women work have yet to be discovered. the close study, by the psychologist, of the abnormal an

cularly when considering any of the various quintuples found in manifestation with such frequency. this book is a basic treatise for initiatory training. take, as an illustration of this, the words found in book iii.44, and note the illumination thrown upon the evolutionary cycle and on the symbolic development of the five kingdoms in nature "one-pointed meditation upon the five forms which every element takes produces mastery over every element. these five forms are the gross nature, the elemental form, the quality, the pervasiveness and the basic purpose" you have, therefore, an analogy for consideration: 1. the gross nature. the mineral kingdom. 2. the elemental form. the vegetable kingdom. 3. the quality. the animal kingdom. 4. the pervasiveness. the human kingdom. 5. the basic purpose

of this kingdom has been water, and this new development, this bringing together of fire and water in this kingdom, has constituted the subjective fact which brought the steam age into being. the vast forest fires, which form such a menace at this time in different parts of the world, are also related to this "initiation by fire" of a kingdom hitherto controlled and directed in its growth by the element of water. similarly, the coming in of the seventh ray inaugurated a tremendous event in the mineral kingdom. this i referred to in an earlier book. through the effect of sound and fire, the mineral kingdom has also been initiated, and in the great world war, in the steel factories and the other factories where metal is transmuted into articles for the use of man, the world of minerals, and

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst all the time the soul of man was crying out for the spirit of life, which the letter veiled. we have agonised over the historical aspects of the gospel narrative, over the time element, and over the verbal accuracy of the many translations, while failing to see the real magnificence of christ's accomplishment and the significant teaching it holds for the individual and for the race. the drama of his life and its practical application to the lives of his followers have been lost to sight in the undue importance attached to certain phrases which he is supposed to have utte

ose great ideals and that example of sacrifice and of service which today (two thousand years after he walked among men) are becoming the keynote of the best minds of the age. the story of ideas, how they come and how they make their impact upon the human consciousness, thus changing the course of human affairs, is the story of history; but curiously enough, ideas constitute the one unpredictable element of the future. some individual of outstanding personality steps out from the rank and file of the race, and thinks through into being some great and dynamic idea based on truth. he formulates it into such terms that his fellowmen can grasp it and eventually live by it. new trends, new incentives and new impulses then emerge, and thus history is made. it might be said with truth that withou

e the rewards of the man who puts humanity first and himself second. but having done so, he discovers that the door into the kingdom is flung wide open and that he can enter in. but he has first to suffer. it is the way. it is through supreme service and sacrifice that we become followers of christ and earn the right to enter into his kingdom, because we do not enter alone. this is the subjective element in all religious aspiration, and this all the sons of god have grasped and taught. man triumphs through death and sacrifice. that superhuman spirit, christ, did this perfectly. in him was no sin because he had perfectly transcended the ephemeral lower self. his personality was subordinated to his divinity. the laws of transgression touched him not, because he crossed no boundaries and infr

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

e on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust understanding, for there are those who have so much theory about service and its expression that they fail to serve and also fail to comprehend with understanding the period of pain which ever precedes enlarged service. their theories block the way to true expression and shut the door on real comprehension. the mind element is too active. when the personal lower self is subordinated to the higher rhythms and obedient to the new law of service, then the life of the soul will begin to flow through the man to others, and the effect in a man's immediate family and group will be to demonstrate a real understanding and a true helpfulness. as the flow of life becomes stronger through use, the effect will spread out

humanity to recognise ideas, and avoiding the rocks of fanaticism, and the dangerous shoals of superficial desire train the world thinkers so ardently to desire the good, the true and the beautiful, that the idea which should materialise in some form on earth can shift from the plane of the mind and clothe itself in some form on earth. these disciples and servers work consciously with the desire element in- 88- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man; they work scientifically with its correct evocation. their technique is scientific because it is based upon a right understanding of the human material with which they have to work. some people have to be galvanised into activity by an idea. with these the first ray disciple can be effec

the physical body .s econd ray of love-wisdom. certain ideas should here be considered. they are here given in the form of statements, but we will not elaborate them, simply leaving them to the student for his pondering and careful thinking. 1. only initiates are in a position to sense, determine, or discover the nature of their monadic ray or that of their disciples. the monadic ray is that life element in man with which they have definitely to deal as they seek to prepare him for initiation. it is the "unknown quantity" in a man's nature. it does not, however, greatly complicate his problem in the three worlds of ordinary human endeavor, as it remains relatively quiescent until after the third initiation, though it basically conditions the etheric body itself. 2. the three rays (termed

rue implications and not interpreted in terms of its present childish presentation, then man will shoulder the responsibility of living with a daily recognition of the past, an understanding of the purpose of the present, and with an eye to the future. this will also greatly lessen the growing tendency towards suicide which humanity is showing. it will be apparent to you, therefore, that the time element can enter into the problem most helpfully and it is here that a real understanding of the law of rebirth, or of the law of opportunity (as i would prefer to call it) will be of definite usefulness. above everything else, it will bring into the attitude of both psychologist and problem case, the idea of hope, the thought of fulfillment and of ultimate achievement. it will also be essential

t be bettered, but not through bloodshed and exploitation. secondly, the middle classes, so called, both higher and lower. these are the bulk of the nations, the bourgeoisie intelligent, diligent, enquiring, narrow-minded, essentially religious, though frequently repudiating the forms of religion. they are torn and devastated by the economic conflict, and are, without exception, the most powerful element in any nation, because of their capacity to read, to discuss, to think, to spend money, and to take sides. they form the bulk of the partisans in the world, the fighters for a cause, and are formed into great groups, either for or against this, that, or the other party. they love to recognise and choose a leader, and are ready to die for a cause, and to make endless sacrifices for their id

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

to their more advanced development. the evolutionary progress from century to century presents a steadily ripening and developing human mind upon which the master can work. the standard of discipleship is consequently as steadily rising. this, in itself, demands a new approach, a wider presentation of truth and the permitting of a greater freedom of action upon the part of the disciple. the time element is also different. in the old days, the master gave his disciple a hint or a point upon- 1- copyright 1998 lucis trust which to ponder and meditate or he might indicate some need for changed habits of thought. then the disciple went away sometimes for years or an entire lifetime and reflected and thought and attempted to alter his attitudes without any particular sense of pressure. today

n this distinction. 4. right observation of reality upon the soul plane. this leads to right mental perception, to freedom from illusion and glamour and to the illumination of the brain. 5. correct manipulation of force, involving, therefore, an understanding of the types and qualities of force and their right creative weaving into service upon the outer plane. 6. a true comprehension of the time element, with its cyclic ebb and flow and the right seasons for action a most difficult psychic power to master, my brothers, but one which can be mastered through the use of patient waiting and the elimination of hurry. all these powers, the disciple must eventually develop, but the process is necessarily slow. next comes the quality of mental polarisation. what exactly is this power or quality?

ence to the definite organisation of your life. you must and should fulfil all your needed and right obligations to those with whom your lot is cast, but you should also have definite times for the life of a disciple. in putting the situation thus before you, my duty ends. the way, the means and the methods are yours to decide. release will come for you through the right comprehension of the time element and due discrimination between the essentials and the non-essentials. upon these i ask you to ponder. a more intense inner life and a more vital life of service are, i know, your ideals, but the one is dependent upon the other. i seek now to change entirely your meditation. the earlier one given has accomplished its intended preliminary purpose. i suggest to you, therefore, the following

whereby you can project your thought consciously in such a manner that healing can take place where and when needed. in the one case, you train yourself to be a "point of contact" for the healing forces of the planet. in the other, you train yourself to be a "channel of distribution" ponder on these two objectives, but expect not yet to be able to reach them. in the work of the disciple, the time element counts not. growth, deep rooted and established, is the goal, and growth, if sound and good, is slow. in connection with your own character development, seek to bring about two things: 1. a decentralisation and self-forgetfulness which will offset and negate that spiritual diffidence and dissatisfaction with yourself that does colour much of your thought. 2. a tenderness which will grow ou

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ce lies in the hands of the young people everywhere. they are the parents of the coming generations and the engineers who must implement the new civilization. what we do with them and for them is momentous in its implications; our responsibility is great and our opportunity unique. this chapter deals with the children and adolescents, under sixteen years old. these two groups are the most hopeful element in a world which has fallen to pieces before our eyes. they are the guarantee that our world can be rebuilt and if we have learned anything from past history and its dire consequences in our lifetime rebuilt along different lines, with different objectives and incentives and with well-defined goals and carefully considered ideals. let us remember, however, that visionary, mystical hopes an

arkness to light, from the unreal to the real, from death to immortality and from ignorance to wisdom. if the great organized religious groups of churches in every land and composing all faiths do not offer spiritual guidance and help, humanity will find another way. nothing can keep the spirit of man from god. i. the failure of the churches let us remember: christ has not failed. it is the human element which has failed and which has thwarted his intentions, and prostituted the truth which he presented. theology, dogma, doctrine, materialism, politics and money have created a vast dark cloud between the churches and god; they have shut out the true vision of god's love, and it is to this vision of a loving reality and to a vital recognition of its implications that we must return. is ther

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

acquiescence. christ demonstrated this submission when he said "i came not to do my own will but the will of him who sent me (john vi.38) he proved his acquiescence when he cried "father, not my will but thine be done" submission has in it the elements of conquest by circumstances and of a recognition which may not understand but which submits to that which is imposed. acquiescence has in it the element of an understanding intelligence, and this marks a great step forward. both admit the fact of a divine over-shadowing will in the life of mankind today; both are preparatory to a recognition of christ's work in bringing about right human relations. at present, the submission of mankind to the divine will is a negative submission; the true submission is a positive attitude of spiritual expe

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

it works out in two ways: 1. as the will of god in world affairs, which is ever the will-to-good. steadily if you study human history intelligently you will see that there has been a regular and rhythmic progression toward unity and synthesis in all departments of human affairs. this unity in multiplicity is the eternal plan a unity in consciousness, a multiplicity in form. 2. as the destructive element in world affairs. this refers to man's use of this force of will which is seldom as yet the will-to-good in active expression, but something which leads to self-assertion (of the individual or the nation) and to war with its accompaniments separation, selfish diplomacy, hate and armaments, disease and death. this is the force which pours into the world from the major world centre, shamball

and all who did not think as they did are regarded as lost. when the jew and the narrow-minded religious devotees recognise their identity with all other people and express this identity through right relationship, we shall see a very different world. the world problem is essentially a religious problem and behind all strife in every department of world thought today is to be found the religious element. when the nature of the present struggle is better understood and its subjective causes are considered instead of the superficial objective reasons, then real progress will be made in the process of releasing humanity from the thraldom and the narrowness of the present civilisation and from the influence of the forces and energies which are responsible for the situation. these will be unde

the fate of the whole. the isolationist or the super-racial attitudes of the bewildered german people are the attitudes of the separative tendencies of the form nature with its wrong emphasis; but so also is the attitude, veiled under beautiful words and misty idealism, of any neutral power who stands aloof from the happenings of the present. the hierarchy is not neutral. it is one with the right element in every nation and set against all separative, isolationist and materialistic attitudes. such attitudes prevent the apprehension of the true spiritual values and hinder human development. identification with all and participation in world conditions voluntarily and not from force is the way out today for all peoples. ponder on this. 1. the nations and their ruling signs. it is, however, o

tal through the soul of the city, energised by virgo and, forget not, that virgo is the polar opposite of pisces and the infant christ in virgo comes to full flower in pisces. here lies the hope of france. you will remember perhaps that some years ago i indicated that from france will come a great psychological or soul revelation which will bring illumination to world thought. if the true piscean element can be drawn forth and the selfishness and the self-protective interests of the french nation can be offset, france then stands free some day to lead the world spiritually as she has effectively in past history from the more political and cultural aspects, but this can only happen when the personality ray is subordinated to the soul ray and leo can respond to the aquarian influence in the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

disappear and the will-to-good will become factual goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the subjective basis and the uniting element which binds together the entire realm of knowledge, of science and of religion. the fundamental ideas which underlie these great areas of human thought all emanate from intuitional levels; they finally condition the human consciousness, evoking man's aspiration to penetrate deeper into the arcana of all wisdom, for which knowledge is the preparatory stage. this science of impression is the

yet, at the same time, remain creatively free as regards their reaction to these contacted impressions; this reaction- 44- telepathy and the etheric vehicle copyright 1998 lucis trust is necessarily dependent upon the type and quality of the mechanism which registers the impression. this mechanism has been developed by the life within the form throughout the creative period and as far as the time element has been involved the indwelling entity in any kingdom in nature has been free, and the time has been long or short, and the reaction to impression has been rapid or slow, according to the will of the controlling life. in the mineral kingdom, this reaction is very slow, for inertia or tamas controls the spiritual life within the mineral form; in the vegetable kingdom, it is more rapid, and

eat distorter of essential truth. impressions from the ashram or from the spiritual triad (which are the only type of impressions with which i am here concerned) pass through three stages: 1. the stage of mental recording. the clarity and the accuracy of this recording will be dependent upon the condition of the channel of reception, the antahkarana; in this recording, curiously enough, a certain element of time enters in. it is not time as you know it upon the physical plane, which is but the registration by the brain of passing "events; it is the higher mental correspondence to time. into this, i cannot here enter as the theme is too abstruse; for time, in this connection, is related to distance, to descent, to focus, and to the power to record. 2. the stage of brain reception. the accur

rays which condition a man's "periodical vehicles" as h.p.b. expresses it. these are: the monadic ray, the soul ray and the personality ray. to the watching and attentive master it is also apparent which ray is the controlling ray, but this is not possible to anyone below the grade of master. disciples and other onlookers must form their conclusions from the "nature of the sphere of radiation" an element of error can creep in at this point, which is not possible to a master; it must, however, be remembered that until the sixth initiation of decision "the monad guards two- 100- telepathy and the etheric vehicle copyright 1998 lucis trust secrets, but loses three when it takes control and the soul fades out" this, i may not further elucidate. i have here given a somewhat new slant or picture

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

number of the christ. 10. the greater builders and the lesser builders, working on the second and third planes of our solar system, have their activities reflected in the work of the lunar lords and the elemental- 22- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust lives. 11. you will note that the human hierarchy (on chart 9-iv-4) is assigned no particular element as it has to fuse and synthesise them all. this is part of the great tests of initiation under scorpio. 12. this chart is drawn up in relation only to the fourth creative hierarchy, the human. it is not drawn in relation to the other planetary manifestations (the chart has been compiled from the very limited stock of knowledge that has thus far been revealed on the subject, and it is as co

will later elaborate but which at the present time mean little. there is another point in connection with the planetary influences which i would like to mention here because it emphasises again the synthetic position of virgo and its contribution as a major focal point for the distribution of energy to the fourth creative hierarchy. jupiter rules four signs and each of them represents a different element out of the four which are expressing themselves in the three worlds of human evolution. the following tabulation will make this somewhat clearer: virgo p isces sagittarius a quarius earth..water..f. ire..air hidden christ..hidden saviour..h. idden master..h. idden server. jupiter ruler and the conveyor of expansion in this sign, virgo, the place and the mode of expression of the planets ar

the individual aspirant. it can lead to the focussing of all the life tendencies upon a world of truer values and reality and thus inaugurate the new and better civilisation for which we all hope. looking at the world today if you could but see it as we the teachers on the inner side can see it, you would become aware of such a re-focussing and re-orienting on all sides. again, however, the time element comes in (that brain-conditioned sense of awareness) and the problem with which the hierarchy is now concerned is to see that the present conflict does not persist unduly long, to awaken all the nations, without exception, to a sense of the dramatic import of the present time and of their right share and their responsibility and thus to engineer a climax wherein the correct world lesson ma

ary schools are responsible for the energy flowing through the `four castes' in all parts of the world. its teachers are spoken of as `graduates of the ruddy flame' and are frequently portrayed as clothed in red robes. they work under the first logoic aspect and train those whose work is along the lines of the destroyer. neptune (6th) this school concerns itself with the development of the desire element and its graduates are called the `sons of vishnu (cosmic fire. 1177-1179) the schools on saturn, the sun, the moon and on pluto are not given but complete the twelve planets- 413- a treatise on the seven rays- volume iii: esoteric astrolhu- copyright 1998 lucis trust to produce a condition of utter exhaustion. the physical vehicle was given no respite. the heart and blood condition grew st

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

the brittle brilliancy and the glare of modern hollywood today. it was then a gentler and sweeter place. i would like to go on record of the lasting impression which i carried away when i left the town, of the soundness, the kindness, the expansiveness and the understanding of the leading movie people. i have met many of the movie people and they are grand and human folk. of course there is a bad element but i would like to know in what section of human society you will not find a bad element- 82- the unfinished autobiography copyright 1998 lucis trust there are evil people in all groups and communities and sets and organisations. there are outstandingly good people also and people of a dead level mediocrity who have not enough development to be either very good or very bad. i was driving

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

a free and open mind as far as may be, realising that your understanding of these laws is limited by- 13- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 1. old theologies, with their static, distorted, and erroneous points of view. the teaching of theology is most misleading, but is, alas, generally accepted. 2. world thought, strongly tinged with the desire element, and with little in it of real thought. men interpret these dimly sensed laws in terms of finality and from their little point of view. the idea of retribution runs through much of the teaching on karma, for instance, because men seek a plausible explanation of things as they appear to be, and are themselves fond of dealing out retribution. yet there is far more general good karma than bad

ety can negate the desired effects. 2. in radiatory healing, the process is simpler and safer for the healer simply gathers power into himself and then radiates it out on to the patient in the form of a steadily outflowing stream of radiant energy. this stream of energy should be directed to the centre nearest to the location of the disease. in this work there is no risk to the healer, but if the element of will enters into his thought or the stream of energy projected is too strong, there may be danger to the patient. the impact of the force which is being radiated upon him may not only produce nervous tension, but may lead to an increase in the power of the disease and its intensification by stimulating the atoms and cells involved in the activity of the force responsible for the trouble

he structure of power and vitality and the network of energies and forces which compose the human organism should be studied. a mental grasp of the processes of healing is needed; and the reasons which make them seem difficult and complicated, unnecessary and wasteful of time, are as follows: the inability of even the most advanced human mind to grasp themes and subjects as a whole. the synthetic element is as yet lacking. at present, the teaching and processes involved must be mastered step by step, detail by detail, precept by precept, application by application. but the future holds the promise clear, and the ability of the human eye to function synthetically, to grasp a landscape, for instance, in its broad and salient outlines and to do this simultaneously and in a flash of vision is

mpletely withdrawn from the head and the heart. at the same time, reverence and an unhurried attitude have their rightful place in the process. the family of the dead person need a few hours in which to adjust themselves to the fact of the imminent disappearance of the outer and usually loved form; due care must also be given to the formalities required by the state or the municipality. this time element has reference mainly to those who are left behind, to the living and not to the dead. the claim that the etheric body must not be rushed into the cremating flames, and the belief that it must be left to drift around for a stated period of several days, have also no true basis at all. there is no etheric need for delay. when the inner man withdraws from his physical vehicle he withdraws sim

the seven rays- volume iv: esoteric healing copyright 1998 lucis trust experience, for this, once learnt, will greatly facilitate this third activity upon the astral plane after death. 4. having completed this "isolating of experience" the man will then seek and automatically find those whom the third seed influence indicates as possessing a constant part in the group experience of which he is an element, consciously or unconsciously. the relation once again established (if those sought have not yet eliminated the physical body, the man acts as he would on earth in the company of his intimates and according to his temperament and point in evolution. if those who are closest to him and whom he deeply loves or hates are still in physical incarnation, he will also seek them out and just again

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

r into the position of inward search, not outer demand for a reply which can be memorised and which rests upon the authority of the older person. if this seems to you as yet impossible, remember that the children who will or have come into incarnation, after the period of increased stimulation found between the years 1935 and 1942, will normally and naturally respond to this evocation of the mind element. one of the major functions of those who train the infant minds of the race will be to determine, as early as possible in life, which of the seven determining energies are controlling in each case- 22- education in the new age copyright 1998 lucis trust the technique to be later applied will then be built upon this important initial decision hence again, the growing responsibility of the e

the care of the family. once an animal or a bird can fend for itself physically, it is cast off by the parent or parents and left to its own resources. in the case of the human family, the physical care of the child, as well as its psychological unfoldment, has gradually been extended until either the parent or the church, the community or the state, is responsible for him for many years the time element varying according to the country of birth and social status. this has entirely altered the aspect of affairs and the first group, therefore, of which any individual child becomes normally aware is the family group as a unit in the community. in that particular group relationship, throughout the ages (both symbolically and indeed in fact, the following factors underlying the very structure

een the two which, as time elapses, will become more clear. there can be no new birth, no creation of the "body of light" and no "manifestation of the sons of god" apart from the process of physical incarnation. there can be no fusion of the opposites of soul and personality apart from the physiological processes of sex, and i say this deliberately, for it is in the relation of the sexes that the element of time enters into the experience of the soul, and the understanding of this will come when the doctrine of reincarnation is properly comprehended and taught universally. it is here that sex magic and the inner tantric teachings have gone so woefully astray, and been centralised upon individual development and the attainment of some experience which is presumed to promote spiritual attain

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ves, but the deep inner integration and the activity of the divine nature in each of you is more definitely vital than before. i do not say that it is as yet in full right outer expression. it can and does produce at times a surface turmoil, but this, if rightly handled, need cause no true disturbance. give to each other real love in the times that lie ahead, for it is the fusing and illuminating element in the life of the disciple. let not your love remain theoretical, but give that true understanding which ignores mistakes, recognises no barriers, refuses all separating thoughts, and surrounds each other with that protecting wall of love that meets all need wherever possible physical, emotional and mental. it is this which blends the group into one organised whole, which the masters of t

easily to be found, owing to the rapid construction of the antahkarana by enlightened souls functioning upon the physical plane and working desperately to aid humanity. their spiritual desperation is what is needed to provide the required "point of tension" from whence the antahkarana can be built. there is a basic distinction between desperation and pessimism. desperation is related to the time element and to a correct and discriminative perception of the need. pessimism is related more to an unjust appraisement of the quality of humanity. all these things are at this time characteristic of the hierarchy. i would remind you that when you think of the hierarchy you think in terms of the masters (as most people do) or of the higher initiates. this is not correct. every accepted disciple is

he makes his great decision on the basis of the seen opportunity, and through his response to the seven phases of that cosmic vision, he treads one or other of the seven paths. for this great "crisis of vision" all the lesser visions have prepared the master; after his decision is made there is no longer any vision as we comprehend the term. there is a factual perception of such a nature that the element of time as evidenced by remoteness, by the distance between this and that, between here and there forever disappears. this is, necessarily, a somewhat meaningless statement to the majority of people. for the aspirant, whether his goal is the path of discipleship or one of the seven paths leading away from known planetary experience, there is persistently that which conveys to consciousness

his definition, however, lies a real or true time of which the initiate becomes increasingly aware. the great law of karma has received little attention from the standpoint of time; yet it is that which determines the sequence of evolution, of evolutionary progress, the period of karmic recognitions, and the conclusion of a karmic cycle. the ordinary teaching on karma (particularly as to the time element) has been terribly prostituted by the purely selfish rendering given to it by those early theosophical teachers who misunderstood and misinterpreted what h.p.b. said. they had little chance to do much else than relate it to individual affairs, if they were going to familiarise the public with the concept, but they nevertheless did much harm with their puerile setting of times and seasons

ection which the master provides. at the indicated second initiation he receives a quality of stimulation which enables him to "see" the- 261- discipleship in the new age- volume ii copyright 1998 lucis trust astral plane as it essentially is; with this revelation comes also the recognition of the basic human necessity to "make it holy" or to "render whole" that which provides the most disturbing element in the existence of mankind. i cannot here deal with psychic construction, with astral impulses or glamours, nor can i spend time referring to the usual astral conditions so well known and so carefully followed by the mass of men. each human being has eventually to make his own definite decision anent the astral plane and his release from its control, and has then to follow (for several li

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and waiting to bestow that which is desired, reached for and claimed. 3. the new group of world servers. they are the more advanced members of the human family, sensitive to hierarchical inspiration and to human need and to spiritual unfoldment as a determining factor in world affairs. 4. small groups which correspond to the illumined minds of the individuals intuitional and acting as a cohesive element and a fusing factor between humanity and the hierarchy. they are gathered out of the new group of world servers. let me now present you with another vital consideration. looking back over your individual lives, you will be conscious that it was the points of crisis and the cycles of tension which constituted for you the major opportunities and the moments of "moving forward" of these oppor

us human being which is the inciting cause of the present conflict. had the sons of god not "come in unto the daughters of men (which is the biblical and symbolic way of expressing the great relationship between spirit and matter which was established in the human kingdom, had the spiritual entities which are humanity itself not taken unto themselves material forms, and had the positive spiritual element not attached itself to the negative material aspect, the present world conflict would not be taking place. but the divine plan of evolution was based upon the production of this relationship between spiritually conscious man and the form aspect, and thus the great law of duality came into action, bringing about the "fall of the angels" as they descended from their sinless and free state of

ines of demarcation between what constituted purely physical life and that which though still material could be the goal of effort and thus acquired, began to control the purely animal nature; man began to be acquisitive and to surround himself with that which he wanted. the lines of cleavage between the instinctual animal and acquisitive man began to be more clearly defined. gradually the mental element unfolded among these pioneers just as the intuitive element is today unfolding among the mental types; men began to acquire some form of mental perception and to bring what little mind they had to the processes of increasing their material possessions. the stage of civilisation (which is basically a recognition of group relation) began. a period of urban existence superseded that of a pure

pted disciple; it produced also a ferment of thought in the world which has served to awaken the mentality of the masses to possibilities and to horizons hitherto only visioned by advanced and initiate thinkers. the man in the street today has absorbed ideologies to an unforeseen extent, and the attempt to make him an active factor in our modern civilisation is not too harmful in view of the time element, as divinely conceived, and from the point of view of the staunch and basic integrity of the divine human being. time and divinity, events and instinctual goodness, will in the long run triumph. the intermediate agonies are distressing but not final, and they are not triumphant from the angle of the dark forces. these forces face (as a result of the war and of the resurrecting human spirit

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

the lesser aspect is ever the invoking factor, and this constitutes an unalterable law lying behind the entire evolutionary process. it is necessarily a reciprocal process, but in time and space it might be broadly said that the lesser ever invokes the higher, and higher factors are then evoked and respond according to the measure of understanding and the dynamic tension displayed by the invoking element. this many fail to realise. you do not work at the evocative process. that word simply connotes the response of that which has been reached. the task of the lesser aspect or group is invocative, and the success of the invocative rite is called evocation. when, therefore, your life is fundamentally invocative, then there will come the evocation of the will. it is only truly invocative when

ing as is the rhythm of the heart itself the physical heart. the higher mind is intended to become increasingly the field of the initiate's effort, and hence the constant need for him to build the antahkarana. in this rule we are therefore dealing with the work to be done by a group of pledged disciples and initiates; they are learning together to make an approach to shamballa (involving the will element; this is as much a goal of the hierarchy as approach to the hierarchy is the goal of advanced humanity. it concerns the interrelation of great centres of force. this is a point which esoteric students should attempt to grasp for it completes the planetary chain of hierarchy and throws a light upon the way of the higher evolution. great movements and progressions have always taken place upo

that the consecrated personality under control of the monad, via the antahkarana, and in cooperation with the one known god walks the ways of earth as a channel for the three divine qualities (love, will and intelligence, but also as a channel for that which these three qualities will enable him later to sense, know and reveal. these are solemn and important statements. they have within them the element of prophecy, but it is prophecy which has no relation to the salvation of humanity in any sense at all. it is related to an active appearance which will, under the law of synthesis, indicate that which the three great planetary centres of divine life are unitedly intended to reveal. something lies behind the three divine aspects of so great an importance, beauty and revelatory strength tha

o the second ray, and is an aspect or quality of the law of synthesis. it was this magnetic power of the first ray to which the christ referred when he said "i, if i be lifted up (the ascension initiation. a.a.b, will draw all men unto me" he faced then those initiations which would qualify him to become what is esoterically called "a shamballa recipient" there is, in magnetic action, more of the element of the will and of an expressing purpose. in explanation it might be said that the radiation of the hierarchy, which is definitely second ray in nature, and which is projected as attractive radiation, is implemented by the magnetic aspect. this as the old commentary puts it is "a point of focussed fire, found in the centre of the jewel. it stirs to life the quality of love which permeates

y of goals" i know not how else to translate the archaic phrase which describes the objective of the master's training on this path. the exclusive has to become the inclusive in an entirely newly apprehended world of realisation, whilst the inclusive has to master the technique of exclusiveness and become exclusive in a new realm of realisation; it is an exclusiveness which has in it no slightest element of the great heresy of separateness. i may not here even indicate the type or quality of the intentions of the ray lords which the master of the sixth initiation has to learn to comprehend. the training given him ends in another tremendous decision which will place him in a group of lives on some sacred planet or in some solar system which will be a correspondence to shamballa on our littl

ALICE BAILEY THE LABOURS OF HERCULES

which we all possess, a creative imagination. but in some form or another, the aspirant who has left nereus will meet the serpent and will have to wrestle with him. as the myth states, for a long time hercules could not conquer, but when he lifted the serpent high up into the air, he prevailed. there is a great truth underlying this symbolism. the air has always been regarded as the symbol or the element related to the christ plane, called in the theosophical terminology and in the east, the buddhic plane. the astral plane is the distorted reflection of the buddhic plane, and it is only when we carry glamor up into the clear light of the christ soul that we shall see truth as it is, and become invincible. most solemnly, i would urge upon all aspirants to forego all interest in psychic phen

to be a peacemaker. he can usually understand both sides of an issue, and this ability serves him well as a mediator and arbitrator. the energies he employs are persuasion, courtesy, and cooperation; when these fail, he disdains harsher methods. he is naturally inclined towards group work, and is attracted by all programs of action that promote brotherhood and unity. there is a strongly feminine element in the libran, and this is natural, since venus rules the zodiacal sign. the hard, driving thrust of modern life is too aggressively masculine; the softer grace and artistic beauty of the feminine component should act [135] as a complementary influence. the libran instinctively understands this. he knows that masculine assertiveness must be modified by the subtler savor of feminine sweetne

eing. god, incarnate in matter. such is the story of the solar system, the story of our planet, the story of every man. as we look at the starry heavens above us, we have this great drama, eternally pictured for us [211] summary of lessons learned in each zodiacal sign the following abstract of notes on the zodiacal signs is offered as a basis for further study and quick reference. aries, the ram element: fire sign (as are also leo and sagittarius. quality: initiating. beginnings. will or power expresses itself through the great creative processes. in the early stages, activities are directed toward the material side of life; later, toward the spiritual. polar opposite: libra. an air sign (balance. rulers: exoteric, mars; esoteric, mercury. keywords: from the angle of form "let form again

xpresses itself through the great creative processes. in the early stages, activities are directed toward the material side of life; later, toward the spiritual. polar opposite: libra. an air sign (balance. rulers: exoteric, mars; esoteric, mercury. keywords: from the angle of form "let form again be sought; from the angle of soul "i come forth and from the plane of mind, i rule. taurus, the bull element: earth sign (as are also virgo and capricorn- 121- the labours of hercules quality: desire, for the mass of men; will or directed purpose for the disciple. polar opposite: scorpio, water sign (conflict of duality; desire overcome; triumphant discipleship. rulers: exoteric, venus; esoteric, vulcan. keywords: from the angle of form "let struggle be undismayed; from the angle of soul "i see a

labours of hercules quality: desire, for the mass of men; will or directed purpose for the disciple. polar opposite: scorpio, water sign (conflict of duality; desire overcome; triumphant discipleship. rulers: exoteric, venus; esoteric, vulcan. keywords: from the angle of form "let struggle be undismayed; from the angle of soul "i see and when the eye is opened, all is illumined. gemini, the twins element: air sign (as are also libra and aquarius. quality: duality. love-wisdom. fluidity. control of every pair of opposites. the underlying love of deity reaches our solar system through gemini. polar opposite: sagittarius. a fire sign (one-pointedness; preparation for initiation. rulers: exoteric, mercury; esoteric, venus. keywords: from the angle of form "let instability do its work; from the

ANTINOMIANISM

orted to mean having no morals or ethics. this is absolutely and historically innacurate. what the concept of non-obligatory moral law means is that morality cannot be an obligation to doctrine as emphasized by religion or culture. rather, morality must issue as a principle from the individuals own soul, heart and conscience as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritual freedom. antinomianism represents a historical methodology and post- modern evolution of individualized thought that seeks freedom from the confines of cultural, social and genetic/memetic programming. the path o

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

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

and some time subsequently von hund retunied thither, with the result that he derived templar teaching from clermont, on which he built up the observance system. but, whatever the point is worth, this story is not only at issue with that of von hund himself, but with the current chronology of the observance. to involve matters further, the chapter is reported otherwise to have derived its templar element from something unspecified at lyons which is referred to 1738. the utmost variety of statement will be found, moreover, as to the content of the clermont rite, the templar character of which has been also challenged. it is proposed otherwise that the chapter was founded on a scale of considerable magnitude, that it was installed in a vast building, and that it attracted the higher classes

rations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. th

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

ginning privately circa 1755, and that a few persons were knighted, but von hund had enough on his hands owing to the seven years' war, so that from 1756 to 1763 there could have been little opportunity for templar grades under his custody, either on his own estates or elsewhere. meanwhile the clermont rite was spreading in germany and in 1763 there were fifteen chapters in all. there is hence an element which seems nearer certitude rather than mere speculation in proposing that the templar claim on masonry was imported from france into germany, that von hund's business was to derive and vary, not to create the thesis. of the great success which awaited the strict observance, once it was fairly launched, of its bid for supremacy over all continental masonry and of the doom which befell it

BASIL VALENTINE TWELVE KEYS

cause it is a thing that he has always been twelve keys of basil valentine 53 of 95 used to, and for which he is unable to find an explanation. but you who should know more than the vulgar herd, must search into the causes of things, and endeavor to understand how the process of generation and resuscitation is accomplished by means of decomposition, and how all life is produced out of decay. each element is in its turn decomposed and regenerated by that which is contained in it. for you should know that every element contains the three others. in air, for instance, there is fire, water, and earth. this assertion may appear incredible, but it is nevertheless true. in like manner, fire includes air, water, and earth, since otherwise it could generate nothing. water contains fire, air, and ea

ned in it. for you should know that every element contains the three others. in air, for instance, there is fire, water, and earth. this assertion may appear incredible, but it is nevertheless true. in like manner, fire includes air, water, and earth, since otherwise it could generate nothing. water contains fire, air, and earth; for if it did not, there could be no growth. at the same time, each element is distinct, though each contains the others. all this is: found by distillation in the separation of the elements. in order to rationally prove this to you, who are investigating the separation of nature. and purpose to understand the division of the elements, lest you should think my words inventions, and not true, i tell you that if you distil earth, you will find that, first of all, th

or can any of the three other elements exist without air. it is air that gives to earth its power of production, to fire its power of burning, to water its power of generating fruit. again, air can consume nothing, nor dry up any moisture, without that natural heat which must be imparted to it by fire. for everything that is hot and dry contains fire. from these considerations we conclude that no element can exist without the others, and that in the generation of all things there is a mingling of the four elements. he who states the contrary in no wise understands the secrets of nature, nor has he investigated the properties of the elements. for if anything is to be generated by putrefaction, the process must be as follows: the earth is first decomposed by the moisture which it contains; f

nce is kindled and quickened by twelve keys of basil valentine 55 of 95 the natural heat of fire: for without natural heat no generation can take place. again, if that which has received the spark of life, is to be stirred up to motion and growth, it must be acted upon by air. for without air, the quickened substance would be choked and stifled in the germ. hence it manifestly appears that no one element can work effectually without the aid of the others, and that all must contribute towards the generation of anything. thus their quickening cooperation takes the form of putrefaction, without which there can be neither generation, life, nor growth. that there can be no perfect generation or resuscitation without the co voperation of the four elements, you may see from the fact that when ada

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

ntury b.c.e. while the buddha is the conqueror of delusion and vice, the king is the conqueror of men. with a buddhist king, the two attributes are combined; people are conquered in order to be liberated eventually.93 tessa bartholomeusz, in her study on just-war rhetoric in buddhist sri lanka, explains how such parallels were drawn between sri lankan kings and a.oka. however, as she argues, this element of conquest is superseded by the only circumstance in which violence is acceptable in a buddhist context: defense. nonetheless, it is possible to envision almost any instance of violence as one of defense. in the buddhist milieu of sri lanka, violence is perpetrated in reaction to what buddhist practitioners feel is an encroachment on their religion. thus, actions must be taken to remove f

popularity of a given deity cult.106 for now, the most important similarity between the deities of these categories is that they are all iconographically represented and even propitiated in remarkably similar fashion. aside from minor variations in the ritual program, the only core distinction is the aim of the ritual. iconography is important for this very reason, as it is a foundational visual element in summoning these deities. furthermore, all of these figures are the central deity of their own dominion, surrounded by their own retinue. the explicit iconographic descriptions above provide us with a detailed account of tsiu marpo s immediate entourage and the subsequent 104 see cantwell 1997, p. 110 for the liberation killing ritual performed against the chinese. see this full article

this are multiple, but in the context of tsiu marpo and otherworldly protector deities, the purpose is primarily to convey a deity who engenders the dual powers of military and royal might. these powers are used to destroy the enemies of buddhism, as is expected of a protector deity. visual representations are also part of a much grander iconographic tradition where visualization is an important element in summoning deities for ritual purposes. the act of this summoning and 117 mpg, p. 300.2: og min cho phrul bstan pa i zhing khams na/ zhe sdang gdug pa me dpung bar ba'i klong/ rakta chags pa i rba klong khrugs pa i dkyil/ dmar nag gru gsum bar ba i dkyil khor na/ bcom ldan das dpal rta mgrin rgyal po nyid/ khams gsum dbang du sdud pa i ting nge dzin bsgoms par sngags so. 61 subsequent pr

goms par sngags so. 61 subsequent propitiation is initiated by establishing the abode of the deity within the world through the symbolic drawing of the ma..ala. while snellgrove and davidson have provided excellent descriptions behind the history and purpose of the ma..ala, i would actually combine their two approaches and extend it further within the context of tibet. the ma..ala is an important element because of its ability to reshape the landscape. through the process of ritual, the ma..ala is drawn as a sacred location to be distinguished from the surrounding profane environment, as snellgrove posits. yet this is only one layer of its greater significance. once drawn, the ma..ala acts as a conduit, a central ground by which the entire tibetan landscape is transformed and reestablished

and hang his entrails on the statues in his private chapel.168 a final feature of oracles worth examining is the moral state of the oracle. it is never quite clear why a particular individual is chosen; that a number of oracle lineages are hereditary provides one explanation.169 in most cases, an individual is chosen by a deity for his own reasons, though tibetans speculate that there is a moral element to this choice. some claim that an oracle must live a blameless and virtuous life in order to be a vessel pure enough for a deity to inhabit temporarily.170 yet this is not universally held, as it is also claimed that oracles tend to be of low moral quality; however, this may be specific only to local oracles, where a distinction is drawn between the aristocratic and lower class laity, the

BLACK SERPENT1

e of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vas

e leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we humbly pay h

BLAVATSKY H P ANTHROPOGENESIS

darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine element they resided in, is personified by thalatth- the sea, or "water- which was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time he destroyed the animals within her" as pertinently remarked by i. myer "with the akkadians each object and po

vaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol. 2, page] 58 the secret doctrine. whose esoteric interpretations may differ from our own- we shall have to explain to them the foregoing by certain passages in their own exoteric books, namely, the puranas. in the allegories of the latter, brahma, who is collectively the creative force

al sphere; while the lhas are spirits of the highest spheres- whence the name of the capital of tibet, lha-ssa. besides a statement of a purely physical nature and belonging to the[[vol. 2, page] 64 the secret doctrine. evolution of life on earth, there may be another allegorical meaning attached to this sloka, or indeed, as is taught, several. the flames, or "fires" represent spirit, or the male element, and "water" matter, or the opposite element. and here again we find, in the action of the spirit slaying the purely material form, a reference to the eternal struggle, on the physical and psychic planes, between spirit and matter, besides a scientific cosmic fact. for, as said in the next verse- 9. mother-water, the great sea wept. she arose, she disappeared in the moon, which had lifted

of the two- solid matter such as minerals and earths. from the "waters of space" the progeny of the male spirit-fire and the female (gaseous) water has become the oceanic expanse on earth. varuna is dragged down from the infinite space, to reign as neptune over the finite seas. as always, the popular fancy is found to be based on a strictly scientific foundation. water is the symbol of the female element everywhere; mater, from which the letter m, is derived pictorially from[[diagram] a water hieroglyph. it is the universal matrix or the "great deep" venus, the great mother-virgin, issues forth from the sea-wave, and cupid or eros is her son. but venus is the later mythological variant of gaia (or gaea, the earth, which, in its higher aspect is nature (prakriti, and metaphysically aditi, a

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 powers of plants, animals, and minerals magically sympathize with the' superior natures' and the divine soul of man is in perfect intelligence with these 'inferior' ones. but during the barren periods, the latter lose their magic sympathy, and the spiritual sight of

BLAVATSKY H P COSMOGENESIS

lly that the teachings, however fragmentary and incomplete, contained in these volumes, belong neither to the hindu, the zoroastrian, the chaldean, nor the egyptian religion, neither to buddhism, islam, judaism nor christianity exclusively. the secret doctrine is the essence of all these. sprung from it in their origins, the various religious schemes are now made to merge back into their original element, out of which every mystery and dogma has grown, developed, and become materialised. it is more than probable that the book will be regarded by a large section of the public as a romance of the wildest kind; for who has ever even heard of the book of dzyan? the writer, therefore, is fully prepared to take all the responsibility for what is contained in this work, and even to face the charg

at are the "forces. 508 the view of the occultists. 510 scientific and occult theories on heat. 515 the atoms of science. 519- vii. an attack on the scientific theory of force by a man of science. 523 ether and atoms. 527- viii. life, force, or gravity. 529 dr. richardson on nervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. p

t every intra-cosmic planet and body, as being something organised, hence finite. the expression, therefore "it proceeds from without inwardly, etc" refers in the first portion of the sentence to the dawn of the mahamanvantaric period, or the great re-evolution after one of the complete periodical dissolutions of every compound form in nature (from planet to molecule) into its ultimate essence or element; and in its second portion, to the partial or local manvantara, which may be a solar or even a planetary one* by "centre" a centre of energy or a cosmic focus is meant; when the so-called "creation" or formation of a planet, is accomplished by that force which is designated by the occultists life and by science "energy" then the process takes place[[footnote continued on next page[[vol. 1

when it expands the mother diffuses and scatters; when it contracts, the mother draws back and ingathers. this produces the periods of evolution and dissolution, manwantara and pralaya. the germ is invisible and fiery; the root (the plane of the circle) is cool; but during evolution and manwantara her garment is cold and radiant. hot breath is the father who devours the progeny of the many-faced element (heterogeneous; and leaves the single-faced ones (homogeneous. cool breath is the mother, who conceives, forms, brings forth, and receives them back into her bosom, to reform them at the dawn (of the day of brahma, or manvantara" for clearer understanding on the part of the general reader, it must be stated that occult science recognises seven cosmical elements- four entirely physical, and

and 7th races of this round, and will become known in the 6th and 7th rounds respectively* these seven elements with their numberless sub-elements[[footnote(s[[footnote continued from previous page] from within outwardly, every atom being said to contain in itself creative energy of the divine breath. hence, whereas after an absolute pralaya, or when the pre-existing material consists but of one element, and breath "is everywhere" the latter acts from without inwardly: after a minor pralaya, everything having remained in statu quo- in a refrigerated state, so to say, like the moon- at the first flutter of manvantara, the planet or planets begin their resurrection to life from within outwardly* it is curious to notice how, in the evolutionary cycles of ideas, ancient thought seems to be re

BLUE EQUINOX

th the sting of his whips, and making of laughter itself a sacrament adjuvant to love, even as in the wine of rheims is sparkle and bite, like as they were ministers to the high priest of intoxication. it is also fit that i write to you of the importance of purity in love. now this matter concerneth not in any wise the object or the method of the practice: the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all

. while other variety artists are like different vintages of burgundy, claret, port, champagne, and other wines, she breaks the entire series by producing cocaine. in literature, there are poe and whitman. neither of these great men had the broad base of education. they have shot up by the mutation of a spiritual de vries. alexander harvey reminds me constantly of poe, but he is a poe without the element of tragedy or morbidity; while his comic spirit is more ineffably delightful than that of any other human being, past or present, with whom i am familiar. poe.s comedy was labored, clumsy, hard-working foolery. alexander harvey.s is perfectly spontaneous, and of such exquisite delicacy and acuteness, that he reminds one of the bistoury of a crazy surgeon. in shelley s elopement, he has tak

BOOK T

13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angeli

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ses of the moon are important to the proper working of magick. taking the two main phases: the time from the new moon, through the first quarter, to the full moon is known as the waxing moon. from the full, through the last quarter, to the new is known as the waning moon. when the moon is growing in size, it is waxing; when it is decreasing in size, it is waning. extermination. there is a certain element of sympathetic magick just in this time of working. for example, as the moon grows, so grows the opportunity (or whatever) for which you are working. or, as the moon dwindles, so declines the bad habit you are trying to overcome, or the wart you are trying to remove. the second basic of magick is feeling. you must want whatever you are working at to really happen. you must want it with all

lustration. they then return to the altar. the bell is rung three times. priest/ess "may you all be here in peace and in love. we bid you welcome. let now the quarters be saluted and the gods invited" the covener closest to the east turns outward and moves to stand facing the east candle, with her/his athame raised. s/he draws an invoking pentagram (see diagram) and says: covener "all hail to the element of air; watchtower of the east. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. the covener closest to the south then turns to face the south candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of fire; watchtower of the south. may it stand in strength, ever watch

and says: covener "all hail to the element of fire; watchtower of the south. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. 60/ auckland's complete book of witchcraft the covener closest to the west then turns to face the west candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of water; watchtower of the west. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. the covener closest to the north then turns to face the north candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of earth; watchtower of the north. may it stand in strength, ever wa

g. you're totally baffled at intimate exchanges with people you wouldn't normally go near. you are amazed at dreaming of doing things that are physically impossible in your everyday life. you end up with total frustration in your attemp'ts to make any sense of the strange goings-on in your elusive dreams. yet you still feel that somewhere there must be an answer. but where? what is the key? as an element of the universal consciousness, your super-conscious awareness is totally versed in universal symbolism. since the super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with which your co

s to be! the channeled information is merely stating that, as conditions exist at the moment, this is the probable result. if the individual desires a different outcome, it is within her or his power to bring it about. we create our own reality. the aura the "body" of wo/man is actually composed of seven distinct elements. the first three (solid, liquid and gas) form the physical body. the fourth element is called the etheric body and interpenetrates the physical. generally the etheric body extends beyond the confines of the physical body by about an inch. next is the astral body. it extends several inches beyond the etheric body. then, beyond the astral body, are the mental and spiritual bodies. due to their elasticity, and the speed at which they function, it is impossible to define phys

CASE PAUL F THE BOOK OF TOKENS

d are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, be

n as it is declared in genesis [121] t h e b o o k of t o k e n s 3 remember, also, that i, the lord, make myself manifest in a fourfold manner, and then consider what is the meaning of the letter mem with respect to its numbering as forty. here thou shalt see the figure of the four-fold elemental division of my nature, working through the ten sephiroth. all this is held in the primal water. that element of creative potency is the matrix of all things. 4 hear and forget not. i am both father and mother, and as mother, i am she who bringeth forth and nourisheth. yet this my maternal nature remaineth virgin and unsullied, though it be the womb of birth for countless thousands. 5 absorb thyself in this great sea of the waters of life. dive deep in it until thou hast lost thyself. and having l

in the mirror of the clear waters of hod. for when the surface of those waters is disturbed by no slightest ripple of thought. then shall the glory of my self, which is thy true self, be mirrored unto thee [123] comment on mem* m e m, pronounced mayim. transcribed as "m. the number 40. meaning: water. the stable intelligence. 1 the letter-name mem, m i m, means water. in the book of formation the element of water is assigned to this letter, and qabalists say "mem is mute, like water" the letter-name, m i m, adds to 90, which is the value of dawmam, d v m m" still, silent, dumb. the meditation opens with an explicit statement of the qabalistic doctrine that the life-power's self-reflection is the cause of all manifestation. the 23rd path of wisdom, assigned to the letter mem, is called "the

t flash which divideth the one into the two, and in its return absorbeth the two into the perfect unity [182] comment on shin* s h i n, pronounced sheen. transcribed as "sh. the number 300. meaning: tooth, or fang. the perpetual intelligence. 1 "circle" is used here because every circle has 360 degrees, and 360 is the value of the letter-name shin, sh i n "flame, because of the attribution of the element of fire to the letter shin. note also that the circle is the geometrical symbol of outgoing and return. 2 the key-word in this paragraph is "fang, which is one meaning of the letter-name shin. 3 this paragraph contains a repetition of the reference to the number of the letter-name, 360, as that of the degrees of a circle. 4 this paragraph is based upon the shape of the letter, which resemb

i h v h, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living creatures correspond to the four aspects of the absolute. the lion corresponds to life, to the element of fire, to atziluth, the archetypal world, to yod in i h v h, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

his first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley of godde

you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements- earth, air, fire and water. they all contain symbolic qualities and powers that together form the energies used in rituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing

nd in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb and flow, watercourses always finding a way, moving ever onwards, never backwards. water is associated with autumn and sunset. it represents the changing responsive, human emotions of life cycles, and personal ebbs and flows of energies. water is used to represent its own element [insert pic p042- magick in the southern hemisphere in magick, time and direction have an important place and it is necessary to understand that there may be differences according to which hemisphere of the globe you are working in. in the northern hemisphere, magical circles are cast clockwise, or 'deosil, which means 'in the direction of the sun. in the southern hemisphere, however, prac

e directions. the altar need not be large but you will need to have room to move all the way round it. many rituals demand that you move in a circle with the altar in the centre, although some place the altar in the north of the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house, to leave y

wards so that light from the cosmos can also enter. do this before joining hands if you are creating the circle as a group. in a conventional coven, the high priestess casts and uncasts the circle, but you may prefer to allow the person leading the ritual to cast the magical boundaries. casting a dual circle you can create a dual circle if you wish* first consecrate the salt symbolising the earth element in the north of the altar by stirring it three times with an athame, wand or crystal, and visualise radiance pouring into it* stir the water, also three times deosil with the athame, wand or pointed crystal, asking the light and the goddess to enter it* add a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a great

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ts composition, the charm consolidates some of the most significant icons of african american spirituality: the bible, a token of christian redemption; a root, a supernatural emblem and touchstone to an ancient heritage; and the most precious relic that nana owns, the bequest of a slave parent to a child.a twisted cord of her own mother's hair. bound together and made inseparable with twine, each element of the hand illustrates the charm's singularity of spirit. although the scene occurs in a motion picture, the real, historical implications present in it run as currents throughout this book. daughters of the dust enumerates the fundamental interests of one family on the eve of their dispersal, their concern for survival, their hopes for future generations, and their attempts to respect th

ed many african americans to view the spiritual realm as directly impinging on human experience. it is perhaps owing to such a perspective that the emphasis on supernatural mediation in black religious life both before and after emancipation can be understood. african american spirituality put a premium on experiences of empowerment, which were potentially available to all believers. this dynamic element of black spirituality has historically taken many forms. the exuberant practices of african american communal worship "shouting" and spirit possession, mystical visions and revelations.these aspects of black belief served to bring the individual and community into a transcendent experience that effaced the boundaries between self and spirit. conjuring.the practice of appropriating invisibl

aimed that she learned her magical knowledge "from my daddy and mammy\ 48\ and de old folks" she added "most of dem things works iffen you tries dem"[25] over time, certain ingredients emerged as staple components in the material rhetoric of conjure practices. the gravel and earth gathered from the surfaces of cemetery graves and stone markers, sometimes called "goopher dust" was a near-universal element in the pharmacopoeia of african american supernaturalism. a rabbit's feet or the highly sought after bone of a black cat endowed a practitioner with great power. materials were selected both for their sympathetic associations and for aesthetic purposes: red pepper to produce heat or irritation; lodestone to draw desirable forces magnetically; bone fragments to signify the passage of powers

a youth in the 1880s, the ring shout was considered "a very questionable form of worship" that was "distinctly frowned upon by a great many colored people" johnson noted that the "semi-barbaric" practices were already in decline owing to pressures from members of the community who discouraged their practice "the more educated ministers and members, as far as they were able to brave the primitive element in the churches" he observed, were among those who "placed a ban on the ering shout. f"[33] and yet, despite the concerted efforts of black and white educators and missionaries, african american conjuring practices endured. a possible but unintended result of the efforts of the cultural reformers may have been the assimilation of conjure and other supernatural beliefs into black christian

COLLIER IRENE CHINESE MYTHOLOGY

on, the chinese are still changing and evolving their mythology, just as their country s history also continues to evolve. today, television producers, moviemakers, animation artists, and computer game designers carry out the tradition of reinventing ancient myths to fit modern times. despite having many themes and variations throughout the centuries, most chinese myths contain one common central element: the survival of ordinary people against great odds, sometimes aided by the gods, sometimes punished or inhibited by them. the quest for food and shelter is an essential one, facing chinese people even today, as overpopulation and natural disasters continue to strike. individual acts of self-sacrifice and initiative are still essential to solve problems faced by the common man. now, as in

d=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over water.3 no single element is powerful enough to destroy all others. nuwa restores order by balancing the forces of the universe. in his classic chinese mythology, anthony christie proposes the following interpretation [t]he activities of the goddess [are] full of difficulties, but one thing is clear: her task is to restore order. the commentators say that the ash of reeds is efficacious [effective] in the repair of

ple. tao translated as the way, or a nature force. tao te ching a collection of eighty-one verses written by the philosopher lao-tzu, forming the basic ideas of taoism. taoism a religion based on the belief in the tao, or the way. it was originally a philosophy based on the 81 verses of the poet lao-tzu. trigram a design made of three broken and/or solid lines. each design stands for an important element heaven, earth, fire, water, wind, storm, mountain, laa commentary on the seal of the nine angles by michael a. aquino vi gme.tr. generally speaking, some of these angles were taken from pythagoras, who talked in terms of the significance of 'numbers" rather than "angles. from my readings on the subject, i am convinced that plato's discourses upon geometry and the significance of the variou

COMMENTARY ON THE SEAL OF THE NINE ANGLES

planes and angles' is yog- sothoth, who is, as the shaper of energy and matter, described as the author of earth in its matter/energy/evolutionary configuration. note that in pure duality there is no room for judgment between the two; there is only one or the other. in duality geometry creates a single extension (a line. third angle: this is a very critical stage, because the existence of a third element introduces the notion of choice between the two opposites, either absolutely or relatively (aristotelian system) or of choice to aspire or not to aspire to universal perfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer/satan, otherwise prometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. he

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthes

he d.w.b, the old current of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ush persuaded ronald reagan to appoint the younger draper to be administrator of the united nations development programme, an organisation connected with the world bank and charged with supervising population control! eugenics and master race policies were passed on across the generations of these ruling families of the elite. during george bush's tenure in the white house, the population control element of the aid budget soared. his legal counsel from 1980 was boyden gray, who became the chief legal advisor to the president during the bush administration. gray would have been able to give him plenty of advice on population control. when boyden was a boy after the war, his father, gordon gray (prescott bush's close friend, launched the project which provided the basis of today's global ste

had branches in many other parts of the world, and the riia's united states branch, the council on foreign relations (cfr) in new york (which had branches across the united states. in the post-war years, these would be joined by the bilderberg group (bil, the trilateral commission (tc, and the club of rome (cr) to form a highly effective network of manipulation which comprises a very significant element of the secret government of the world- a government that is far more powerful than any elected authority (figure 7. you will find the membership of these organisations among the elite of global politics and political 'advisors, banking, oil companies, multinational corporations, media owners, executives and journalists, the military, the law, and education. they the secret government 139 w

ormed the breakaway social democratic party, now the liberal democrats. if the royal institute of international affairs were not so shy about its membership list, you would find many names active within these two organisations involved at the riia also, i'm sure. the european atlantic group and the atlantic council are both part of the new world order network. the trilateral commission43 the next element of the secret government network was unveiled in 1972-1973 by david rockefeller (comm 300, the head of the chase manhattan bank, leading bilderberger, and leading manipulator of the council on foreign relations, of which he was the long-time chairman. david rockefeller is one of the most high profile, and most obvious, new world order manipulators on the planet, although he is really a pup

ave not been elected. the elected people are only figureheads for the guys who have a lot more power than even the president of the united states [valerian "you mean the president is powerless "not exactly powerless. he has the power to make decisions on what is presented to him. the intelligence agencies tell him only what they want to tell him."76 bush was not heading an independent cia, but an element within the so called 'inner fed' of the secret government which consists of the cia, nsa, fbi, nasa, and the federal reserve. much of the funding for this cartel of manipulation comes from its involvement in the hard drugs trade. many of the people involved in the bay of pigs invasion in the early 1960s, who would also turn up in the 1980s in the iran-contra drugs-for-arms scandal, would 2

up the cia network in europe after the war. i say 'employed. in fact gehlen psychological fascism 371 has said that it was more like a partnership between the cia (headed by the hitlersupporting allen dulles) and the worldwide nazi network. gehlen said that the collaboration with dulles was a "gentlemen's agreement" which "for a number of reasons was never set out in black and white .such was the element of trust that has been built up between the two sides during .intensive personal contact, that neither had the slightest hesitation in founding the entire operation on verbal agreement and a handshake".14 the 'verbal agreement' wouldn't have anything to do with the danger of written evidence seeping out and blowing the story, i suppose. writer and researcher, noam chomsky, says that gehlen

DAVID ICKE CHILDREN OF THE MATRIX

those from sirius, the pleiades and orion, although there were indeed other extraterrestrial races, which also shared involvement. this is where the reptilian variety comes into play. as where sirians, pleiadeans and those from orion did interact in cooperation with each other under the mutually agreed upon conditions of the program, i would have to classify the reptilians as a renegade or rebel element which did not adhere to the 'rules' or doctrines of the titan research project as set down by the three main project participants."1 these two races, the blue-eyed blonds and the reptilians, would seem to have been at war in many parts of the galaxy with factions on both sides also joining together to create alliances for their mutual benefit. this reptilian race is the dominating force be

ct the same..menes, manj, manis, etc, the emperor of the sumerian empire and son of king sargon. as waddell says in egyptian civilisation and its sumer origin "the identity of minos with menes now becomes apparent, not only from the identity in their personal tradition, and the equation in their names, but also in the essentials of their culture and civilisation; and the sumerian sign for the man element in menes' name in the egyptian and indus valley inscriptions (manj and manja) reads also dialectically min."18 the sumerians, egyptians, and minoans also used identical systems for their calendars and their concepts of astronomy were identical. the most famous story of minoan crete is that of the son of king minos. his son was said to be the minotaur, the half man, half bull, which defende

yramids, and the major freemasonic temples are located. energy= power if you know how to use it 60 children of the matrix correlation between these sites and "faults" in the earth's magnetic field are obvious, and studies have shown that "paranormal" events and experiences, including "ufo" sightings, tend to happen mostly at or near these magnetic faults in her book, where science and magic meet (element books, shaftesbury, england, 1991, serena roney-dougal points out that of the 286 stone circles in britain, 235 are built on rocks more than 250 million years old, the statistical chances of which are more than a million to one. robert graves, the poet and writer on mythology and mysticism, said "there are some sacred places made so by the radiation created by magnetic ores. my village, fo

agon court was re-launched in the 15th century as the hungarian court of the dragon and was strongly connected with "dracula. gardner calls himself "chevalier de saint germain and attache to the grand protectorate of the imperial and royal dragon court and order- ordo dragonis, sarkany rend, 1408. he loves titles, old larry. he has written a number of books, including bloodline of the holy grail (element books, shaftesbury, dorset, 1996, in which he claims that the merovingians and their offshoots, like the british house of stuart, were seeded by jesus and mary figure 18: the united nations is a whollyowned subsidiary of the illuminati. its symbol includes the laurel leaves and the world in 33 sections- a constantly recurring esoteric number, as in the 33 degrees of the scottish rite of fr

cientific" research in us universities, the tax-exempt foundations like the rockefeller foundation, were dictating what the outcome of that research would be before it had even started! without such an agreement, the funding was not handed over (see..and the truth shall set you free. this policy is to suppress an undesired outcome because, in carl sagan's words "all inquiries carry with them some element of risk. there is no guarantee that the universe will conform to our predispositions" the whole "scientific" system is structured to suppress knowledge, not advance it, because the illuminati is desperate for us to remain in ignorance of who we are and the nature of life. if enough people knew the truth, their game would be up. scientists, and their offshoot, the medical profession, are so

DAVID ICKE THE BIGGEST SECRET

t published 1836, republished in 1972 by health research,p0 box 850, pomeroy, wa, usa 99347, volume i, p 368.7the great pyramid mystery8ibid.9ibid.10ibid.11ibid.12ibid.13ibid.14ibid.15ibid.16first book of enoch, 7:2-6.17the universe (life national picture library, time-life international, netherlands, 1964, pp 85-94.18ibid.19ibid.20adrian g. gilbert and maurice m. cotterell, the mayan prophecies (element books,shaftesbury, england, 1995).21quoted in the occult conspiracy, p 28.22manly r hall, the secret teachings of all ages (the philosophical research society, losangeles, california, 1988, p al.23from the ashes of angels, p 93.24l. a. waddell, the phoenician origin of britons, p 11.25ibid, p 13.26capt e. raymond, missing links discovered in assyrian tablets (artisan sales, thousandoaks, c

all ages, p clxxxiii.29ibid, p clxxxiii.10230barbara g. walker, the womans encyclopaedia of myths and secrets (harper collins, sanfrancisco, 1983).31jordan maxwell, the book your church doesnt want you t o read, p27.32it is from this that we inherit the christian term, curate.33john allegro, the book your church doesnt want you to read, pp 228-233.34laurence gardner, bloodline of the holy grail (element books, shaftsbury, 1996, p 63.35alan albert snow, director of the institute for judeo-christian origin studies, the book yourchurch doesnt want you to read, pp 63-66.36on mankind, their origin and destiny, p 368.37acts 24:538albert snow, astrology in the dead sea scrolls, the book your church doesnt want you t oread, p 65.39psalms 80:8.40isaiah 5:7.41the occult conspiracy, p 14.42jordan ma

aid that the basis of the physical world was what he called prime or firstmatter. this, he said, was a non-physical energy which you could not see or touch. hebelieved that prime matter could manifest as physical form through the four elements ofearth, fire, water and air. these elements are different from each other, but each isconnected by a common bond of dryness, moisture, heat or cold. every element has twoof these qualities, one of which dominates. earth is cold and dry and drynesspredominates. fire is hot and dry and heat predominates. water is moist and cold andcold predominates. air is hot and moist and moistness predominates. the idea is thatone element can be transformed into another through the bond they have in common, egfire becomes air through the common bond of heat. substa

aterialise in the satanists circle. thesacrificial victims, who have been bred from birth for the role, are ritually killed byslashing the throat from left to right. this is the origin of the freemasonic sign ofpulling the flat hand across the throat from left to right, a movement which meansyoure dead. the blood from the victims is collected and mixed with arsenic, whichappears to be a necessary element for those of the human-reptilian bloodlines. this ispoured into goblets and consumed by the satanists, together with the liver and eyes.this is supposed to provide strength and greater psychic vision. fat is scraped from theintestines and smeared over the bodies of the participants- like the fat of the messehin ancient egypt. the corpse is then suspended from a tree and the satanists stand

n, nc28513, united states.6ibid, p 50.7ibid, p 12.8the womans encyclopaedia of myths and secrets, pp 754, 755.9the t alisman of the united states, p 67.10ibid,p69.11ibid, p 79.12ibid, p 116.13secret and suppressed, p 90.14the secret t eachings of all ages, p cxx1x.15ibid.368chapter eighteenall the queen s forces andall the queen s menin so many ways, the house of windsor encapsulates almost every element of thisstory. they are of a black nobility bloodline who are knowingly working to thebrotherhood agenda and when you look behind the facade what you find is very darkindeed. the windsors are the highest profile reptilian family on the planet and theyoperate at the heart of the global manipulation. they are still gofers of a kind and notat the very top of the pyramid, but they are close to

DEMONIC BIBLE

seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence, and determines the nature of things not yet made, and of spirits not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the se

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

"without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of trans

of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of thi

umental aid. druidism: an ancient celtic brotherhood of scholarly priests that underwent a modern revival in minnesota in the early 1960's. druids worship in groups called groves (q.v) and venerate the goddess through trees, especially the oak. like modern witches (q.v, they believe in reincarnation- e- earth: 1) one of the five magickal elements. it has the qualities of coolness and dryness. the element of the north. 2) one of the planetsof the solar system. the planet that all human beings are from. eastern occultism: the magickal systems of india, china, tibet, japan, and other nations of the far east. it's range is roughly coequal with that of buddhism (q.v. in the late 1800's, the writings of helena p. blavatski (q.v) and the theosophical society (q.v, were primarily responsible with

one of the four magickal elements (q.v) being: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occultist, paracelsus. 3) a "nature spirit" one of the living beings of the astral (q.v) world. less individuated than human beings, sub rational, highly sensitive, emotional, and imaginative creatures with the primary make up of one element (q.v) and that element's attributes. elemental, artificial: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include a

to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include air (q.v, earth (q.v, water (q.v, fire (q.v, and spirit (q.v. some systems have a four element system of air, earth, water, and fire; some systems utilizes a three element system of air, water, and fire. these names and systems are indicative of western esoteric systems. empathy: from the greek "en" meaning "in" and "pathos" meaning "feeling" literally translated as "in feeling" the psychic (q.v) or psionic discipline of feeling the emotional state and/or responses of other souls or

DION FORTUNE CEREMONIAL MAGIC UNVEILED

the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of the

DION FORTUNE MYSTICAL QABALA

it in these pages. 13. the qabalists further placed upon the paths of the tree the signs of the zodiac, the planets, and the elements. now there are twelve signs, seven planets, and four elements, making twenty-three symbols in all. how are these to be fitted on to the twenty-two paths? herein is another "blind" but the solution is simple. upon the physical plane [page 24] we are ourselves in the element of earth, therefore that symbol does not appear upon the paths which lead into the unseen. remove this, and we are left with twenty-two symbols, which fit accurately and, correctly placed, are found to correspond perfectly with the tarot trumps, each elucidating the other in the most remarkabl& fashion, and giving the keys to esoteric astrology and tarot divination. 14. the essence of each

station. 15. it would not profit us to go more deeply into the endless ramifications of this symbolism at the present moment, for it is carrying us beyond the three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never appears on the tree, and to which no deity-name or angelic host is assigned and which has no mundane symbol in planet or element, as have all the other stations on the tree. 16. daath is produced by the conjunction of chokmah and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from th

d by the qabalists to be under the presidency of the yod of the sacred name of tetragrammaton. we may justly deduce from this that in any other fourfold system whatever is said to be also under the presidency of yod will refer to the atziluthic, or purely spiritual aspect of that force or subject. among other associations given by different authorities are the wands suit of the tarot pack and the element of fire. it will be apparent to anyone who has any knowledge of occult matters that as soon as we know the element to which a symbol is assigned, we know a good deal, for it opens up all the ramifications of astrology for us, and we can trace out its astrological affinities through the triplicities of the zodiac and the affinities of the planets with thern. as soon as we know what zodiacal

he twenty-two letters of the hebrew alphabet; the signs of the zodiac, the planets, and the elements. now there are twelve signs in the zodiac, seven planets, and four elements, making in all twenty-three symbols. how are these to be arranged on twenty-two paths? here is another qabalistic blind to puzzle the uninitiated. the answer is quite simple when it is known. our consciousness being in the element of earth, we do not need the symbol of earth in our calculations when we make contact with the unseen, so we leave it out and then find ourselves with the correct set of correspondences. malkuth is all the earth we need for practical purposes [page 72] the third set of symbols to go upon the paths are the twenty-two trumps or major arcana of the tarot pack. with these three sets of symbols

dency of the holy names governing their sephirothic attributions only, and should not be confused with other pantheons; for although we may go to other systems for intellectual enlightenment, we are unwise to attempt to mix the methods of practical working and unfoldment of consciousness. 17. for instance, the seventeenth path, between tiphareth and binab, is assigned by the sepher yet rah to the element of air. we are far wiser to work it with the rite of the element of air and the holy names assigned thereto, and to approach it through the appropriate tattva, rather than confuse the issue with the associations of the assorted collection of deities, castor and pollux, janus, apollo, merti, and other incompatibles assigned to it by crowley, whose correspondences present an inextricable tan

DION FORTUNE PSYCHIC SELF DEFENSE

sis of the nature of psychic attack iii. a case of modern witchcraft iv. projection of the etheric body v. vampirism vi. hauntings 1 of 103 vii. the pathology of non-human contacts viii. the risks incidental to ceremonial magic part ii differential diagnosis ix. distinction between objective psychic attack and subjective psychic disturbance x. non-occult dangers of the black lodge xi. the psychic element in mental disturbance part iii the diagnosis of a psychic attack xii. methods employed in making a psychic attack xiii. the motives of psychic attack. i xiv. the motives of psychic attack. ii part iv methods of defence against psychic attack xv. physical aspect of psychic attack and defence xvi. diagnosis of the nature of an attack xvii. methods of defence. i xviii. methods of defence. ii

tinguish very carefully between psychic experience and subjective hallucination; we have to be sure that the person who complains of a psychic assault is not hearing the reverberation of his own dissociated complexes. the differential diagnosis between hysteria, insanity and psychic attack is an exceedingly delicate and difficult operation, for so frequently a case is not clear-cut, more than one element being present; a severe psychic attack causing a mental breakdown, and a mental breakdown laying its victim open to invasion from the unseen. all these factors have to be borne in mind when investigating an alleged occult attack, and it shall be my task in these pages not only to indicate the methods of occult defence, but also to show the methods of differential diagnosis. it is very nece

of a few days, as bruises will. evil odours are another manifestation of an astral attack. the characteristic smell is of decomposing flesh, and it comes and goes capriciously; but while it is manifesting, there is no doubt whatever about it, and anyone who is present can smell it, whether they are psychic or not. i have also known a frightful stench of drains arise when a ritual belonging to the element of earth was being incorrectly performed. another curious phenomenon is the precipitation of slime. i have not actually seen this myself, but i have first-hand information upon good authority of one such case. the marks are sometimes as if an army of slugs had been marching in ordered formation; sometimes there is a broad smear of slime, and at others, distinct footprints, often of giganti

te that elemental forces, not human, are at work. poltergeist phenomena also occur, in which objects are flung about, bells rung and other noisy manifestations take place. of course there may be multiplicity of phenomena, more than one type appearing in the same case. needless to say, the possibility of some natural, material explanation must never be ignored, even in cases where the supernatural element appears most obvious. it should always be diligently sought in every possible direction before any supernormal hypothesis is considered worthy of attention. but on the other hand, we should not be so wedded to materialistic theories that we refuse to take a psychic theory as a working hypothesis if it shows any possibility of being fruitful. after all, the proof of the pudding is in the ea

rialistic theories that we refuse to take a psychic theory as a working hypothesis if it shows any possibility of being fruitful. after all, the proof of the pudding is in the eating, and if, working on an occult hypothesis, we are able to clear up a case which has resisted all other methods of handling, we have pretty good evidence in support of our contention. we must also bear in mind that the element of deliberate fraud may enter into the most unexpected places. i have seen a drug addict successfully pass himself off for a considerable length of time as the victim of an occult attack. a recent writer in the british medical journal declared that whenever he came across a case of bell-ringing, knocks, the dripping of water and oil from ceilings, and other untoward happenings, he always l

DONALDTYSON ELEMENT

entals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities of the elements whose names they bear. they are a good way of understanding the elements. if you

element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities of the elements whose names they bear. they are a good way of understanding the elements. if you consider the qualities of earth, you will gain an idea of the element earth. material soil is heavy, relatively dry in its natural state, cool to the touch, and tends to clump together or be found in clods. the element earth is present not only in soil, but in all things heavy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no

the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away

o evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- there is only one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to is determined by which of the five points begins this line. whether the pentagram invokes or banishes is determined by which direction, sunwise (clockwise) or widdershins (counterclockwise, the pentagram is traced. the elemental association of the pentagram, and whether it invokes or banishes, can only be determined by observing the actual process of its formation

DONALDTYSON PENTA

ctical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked

f light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-right of the zodiac, is linked with water, and so water is placed on the right arm of the pentagram. the sign leo, on the lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked

the sign leo, on the lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with

nt by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of

ccording to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elem

DONALDTYSON UFO

he witness is being truthful, second whether the witness has correctly interpreted the evidence of his or her senses, and third whether the witness actually saw anything or merely hallucinated. there is no way to be certain that a person is not lying. the value of the polygraph is vastly overrated. indeed, the reverential awe accorded the lie detector machine by some branches of government has an element of primitive superstition. human beings lie for numerous reasons, and sometimes for no reason that they themselves can specify. once a lie has been repeated for a long enough time, it may become real to its inventor. even when we can be fairly confident that the witness is trying to be completely truthful, there is an ever-present possibility of self-deception. when there is insufficient i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

cueil de travaux, t. iv, p. 71 (l. 582] p. lvii 2. mu-k er pet xa-k er ta thy essence is in heaven, thy body to earth.[1 (vith dynasty) 3. pet xer ba-k ta xeri tut-k heaven hath thy soul, earth hath thy body.[2 (ptolemaic period) constancy in the belief in the resurrection. there is, however, no doubt that from first to last the egyptians firmly believed that besides the soul there was some other element of the man that would rise again. the preservation of the corruptible body too was in some way connected with the life in the world to come, and its preservation was necessary to ensure eternal life; otherwise the prayers recited to this end would have been futile, and the time honoured custom of mummifying the dead would have had no meaning. the never ending existence of the soul is asser

epresented. a large number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having a scarab us upon his head; the scarab is the emblem of the new life into which the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attributed to this god.[1] the god ptah is also united with the gods

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

tting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the four cardinal points while saying: spiritus dei ferebatur super aquas, et insp

ELLIS LOW TWELVE 1907

d president diaz ow the fate of the mexican republic once hung on the masonic honor and fidelity of a brooklyn man is the point of a remarkable political story that has been revived in every brooklyn lodge by the recent visit to the mexican capital of a member of kings county lodge, f. and a. m. it is the story of a country made stable by the strength and ability of one man, and it contains every element of heroic manhood, unquestioned bravery, passionate politics and grim humor, running the gamut from the fate of a nation to that of a fistic encounter in which future president diaz was sent sprawling across the deck of an american steamship by a purser who proved to be the greatest friend he ever had. the facts given below are vouched for by leading masons in brooklyn and are in detail as

EMPERORS NEW RELIGION CHURCH OF SATAN

satan fiercely combats any alternatives to its desired monopoly. 6. earned hostility most organizations laying claim to satan s name are hostile against the church of satan. according to the satanic bunco sheet the church of satan views the attacks mostly as sourgrapes attacks, meaning that the organizations are envious of something that only the church of satan provides [21. there is probably an element of truth in the statement, because a larger portion of the groups tend to select names that are very close to the name the church of satan, indicating their primary source of inspiration. we thus find groups emerging named the first church of satan, new church of satan, the church of satanic brotherhood, the original church of satan, etc. lending further credibility to the church of satan

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ychic science were published during a time when the interest in physical phenomena was peaking. spence wrote from a spiritualist perspective, and was very hopeful that scientists would find the means of proving the validity of physical phenomena. he fully accepted the existence of materializations, teleportations, and apports. fodor s work, written just a decade and a half later, acknowledged the element of fraud in spiritualism, while at the same time, retained the prominent psychical researcher s confidence in the larger body of data gathered by his colleagues. since fodor and spence even as fodor was writing, however, a revolution was starting within the ranks of psychical research. j. b. rhine, a young biologist, suggested an entirely new direction for research. psychical research, rhi

ed encounter with the being aboard the craft. again that year, other less notable abduction cases were reported, but equally important, a made-for-tv movie about the hill case ran on nbc on october 20. an increasing number of cases were reported annually through the end of the decade. abadie, jeannette encyclopedia of occultism& parapsychology. 5th ed. 2 as the abduction reports often included an element of memory loss, the encounters themselves were frequently years if not decades prior to any investigator hearing of the abduction incidents. typical was the betty andreasson case. though her reported abduction occurred in 1967, the investigation by raymond fowler did not begin until 1976 and his book recounting the story did not appear until 1979. however, his the andreasson affair (1979)

ist is impaired. they are taken aboard a spaceship, sometimes levitation being an instrumental part, and are subjected to an invasive physical examination. generally, the victim is forced to forget the incident and only years later, prompted by troubling emotions possibly manifest in nightmares, the victim engages in psychotherapy or hypnosis, during which the memory of the abduction emerges. the element of memory loss coupled with the intrusive invasion of the body during the examination has given rise to comparisons of the abduction stories with a very similar story of satanic ritual abuse in which under psychotherapy and/or hypnosis, stories emerge of people having been forced to participate in a satanic ritual where they were raped. subsequently they forgot the incident(s. together, th

ingly he would assemble the women at night to join in dance and song. then, the next day, the people would go to the grave of the obambo, or ghost, and make a crude image, after which a bamboo bier, on which a body is conveyed to the grave, and some of the dust of the ground were carried into a little hut erected near the house of the visited, and a white cloth was draped over the door. a curious element of the ritual, which seems to show that these people had a legend something like the old greek myth of charon and the river styx, was a song chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession

of occultism& parapsychology. 5th ed. alchemy 23 on the part of the alchemical mystic that he might lay himself open through his magical opinions to the rigors of the law. meanwhile, several records of alleged transmutations of base metals into gold have survived. these were reportedly achieved by nicholas flamel, van helmont, martini, richthausen, and sethon. in nearly every case the transmuting element was said to be a mysterious powder or the philosophers stone. modern alchemy a correspondent writing to the british newspaper liverpool post in its saturday, november 28, 1907, edition gave an interesting description of a veritable egyptian alchemist whom he had encountered in cairo not long before: i was not slow in seizing an opportunity of making the acquaintance of the real alchemist l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rodney stark and william sims bainbridge. berkeley: university of california press, 1985. jefferson, william. the story of maharishi. new york: pocket books, 1976. mahesh yogi, maharishi. the science of being and art of living. london: international srm publications, 1966. mason, paul. the maharishi: the biography of the man who gave transendental meditation to the west. shaftesbury, dorset, uk: element books, 1994. orme-johnson, david w, and john t. farrows, eds. scientific research on the transcendental meditation program: collected papers, i. seelisberg, switzerland: maharishi european research university press, 1977. white, john. everything you want to know about tm, including how to do it. new york: pocket books, 1976. mahatma letters communications allegedly from the mahatmas (maste

the successive taking of vows of nonviolence (ahimsa, truthfulness, nonstealing, sexual abstinence, and nonpossessiveness. each vow leads to a releasing of karma. in jainism, karma is pictured as a sticky substance that adheres to one s life force and prevents liberation. this substance is attracted by violence and the most violent are said to be covered in black karma. jainism forms an important element of the eastern teachings that came into the west, especially england, beginning late in the nineteenth century. these teachings influenced the development of various nonviolent perspectives, some of which became identified with spiritualism and the metaphysical community including the antivivisection movement and vegetarianism. sources: chalpple, christopher key. nonviolence to animals, ea

. charlottesville, va: hampton roads publishing co, 1998. mcnallen, stephen a (1948) stephen a. mcnallen, the pioneer advocate of modern norse neo-paganism in north america, was born in breckenridge, texas, on october 15, 1948. he attended midwestern university in wichita falls, texas, and during his college days discovered the deities of the ancient norsemen and began to identify with the viking element in his own ancestry. he eventually dedicated himself to odin and the whole of the norse pantheon, though he kept this commitment to himself and a few friends. however, in the winter of 1971.72, as his college career was coming to an end, he released the first issue of the runestone. previously he had placed an ad in fate magazine, and compiled a list of potential subscribers from it. from

g to the locality of its production. the mercury of the philosophers stone needed to be a purified and revivified form of the ordinary metal; as the arabian alchemist geber stated in his summa perfectionis: mercury, taken as nature produces it, is not our material or our physic, but it must be added to. mercury seems to have been an entirely different substance than any ordinary metal or chemical element. depending upon one s interprepation of alchemy as a system of spiritual growth, mercury could be one of several substances or states of consciousness. merlin a legendary british enchanter who lived at the court of king arthur. he emerged as a character in geoffrey of manmouth s historia regum britanniae (completed around 1135 c.e. geoffrey later wrote a complete book on merlin, vita merli

d. the committees, in their verdict, stated that they found no evidence of a magnetic fluid, and the cures might be due to vivid imagination. de jussieu was the only member who dissented. he claimed to have discovered something.animal heat.that radiated from the human body and could be directed and intensified by willpower. later magnetists adopted the theory. it marked the discovery of the human element in animal magnetism. the next important development is attached to the name of marquis de puysegur. he began his cures at busancy in the same year that animal magnetism was officially turned down. he did not employ the baquet. he magnetized a tree, which he fastened cords around and invited the sufferers to tie themselves to it. one of his invalid patients, a 23-year-old peasant named vict

EVERBURNING LAMPS

t be separated.-see "wolfhang lazius" lib. iii, c. 8, and "camden brittania" p. 572. for, say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, so if it be dissolved into an oily residuum, such should support fire without being consumed. it may suitably be explained in this place that the oldest alchemists held peculiar views on flame and fire. fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-see "licetus, de lucernis" cap. 20-21 and "theophrastus" they said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it pr

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ry. incredibly vivid and real. the percipient feels great love and warmth emanating from this being, who is usually interpreted as a divine figure from the individual s own religious tradition. some see it as god or christ, others as an angel. all, however, feel that the being is an emissary, or a guide. moody characterized the meeting with the being of light as perhaps the most incredible common element in the accounts. other researchers who followed in moody s wake, however, only ambiguously replicated this particular finding. kenneth ring, margot grey, and others found fewer such encounters in their own samples of people who had undergone near-death experiences. many neardeath accounts described the observation of an overwhelmingly loving, beautiful light surrounding them and suffusing

FAUST

en from the goal you nevermore can stray. seek to bewilder men- that is my view. but satisfy them? that is hard to do.what is attacking you? pain or delight? poet go hence and seek yourself another slave! what! shall the poet take that highest right, the right of man, that right which nature gave, and wantonly for your sake trifle it away? how doth he over every heart hold sway? how doth he every element enslave? is it not the harmony that from his breast doth start, then winds the world in turn back in his heart? when nature forces lengths of thread unending in careless whirling on the spindle round, when all life s inharmonic throngs unblending in sullen, harsh confusion sound, who parts the changeless series of creation, that each, enlivened, moves in rhythmic time? who summons each to

are you then? mephistopheles part of that power which would the evil ever do, and ever does the good. faust a riddle! say what it implies! mephistopheles i am the spirit that denies! and rightly too; for all that doth begin should rightly to destruction run; twere better then that nothing were begun. thus everything that you call sin, destruction- in a word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standing there. mephistopheles a modest truth do i declare. a man, the microcosmic fool, down in his soul is wont to think himself a whole, but i m part of the part which at the first was all, part of the darkness that gave birth to light, the haughty light that now with mother night disputes her ancient rank and space withal, and yet twill

y as cannibals, as if we were five hundred swine! mephistopheles behold how happy is this folk- it s free! faust i think now i would like to go away. mephistopheles but first give heed to a display of glorious bestiality. siebel [drinks carelessly; the wine is spilt upon the ground and turns into flame. help! hell s on fire! it s burning me! mephistopheles [conjuring the flame. be quiet, friendly element! to the young men. this time twas but a flame that purgatory sent. siebel what s that? just wait! for that you will pay dear. you don t know who we are, that s clear. frosch don t try that game a second time, i say! altmayer i think we d better bid him gently go away. siebel what, sir! you venture to provoke us and carry on your hocus-pocus? mephistopheles silence, old wine-butt! siebel br

o his guitar. what dost before thy lover s door, katrin, before the world with light is laden? let, let it be! he lets in thee as maid, but he will let thee out no maiden. maids, heed aright! is it done quite? ah, then good-night! poor things, he will not linger! for your own sake, no robber take, when love he d make, save with the ring on finger! valentine [steps forth. whom lure you here? god s-element! o you rat-catcher, cursed slinger! to the devil first the instrument! to the devil afterwards the singer! mephistopheles he s broken my guitar! there s no more use in it. valentine a skull s now going to be split! mephistopheles [to faust. don t give way, doctor! quick! don t tarry! keep close by as i lead the way. out with your duster, out, i say! thrust hard at him and i will parry. val

d ship every trough is too. you ll fly not less today you flew. both choruses and when we glide the peak around, then sweep along upon the ground; bedeck both far and wide the heather with all your witchdom s swarm together. they settle down. mephistopheles they crowd and shove, they rush and clatter, they hiss and whirl, they pull and chatter, they sputter, stink and burn and flare! a real witch-element, i swear! keep close or soon we ll be a parted pair. where are you? faust [at a distance. here! mephistopheles already snatched up there? then i must exercise my rightful sway. make way! squire voland comes! make way, sweet folk, make way! here, doctor, hold to me! and now in one quick rush let us get out of all this crush; it is too crazy even for the likes of me. hard by there something

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

rowing interest in the enigmatic revelation of john spurred by the advent of a new millennium. many christians are also finding new meaning and inspiration in the testimonials left by christian saints and mystics of their experiences on the path. these documents, along with new interpretations of the teachings of master yeshuvah in the peshitta, are reinforcing the understanding that the mystical element flourished in the early church, and that the entire history of christianity is replete with mystics. many of the ideas and practices of the mystical qabalah are reflected in those of mystical christianity. the mysteries of the last supper and the crucifixion have long been compared with the mystical significance of pesach (passover. the sacraments of the body and blood of christ in the euc

icular time, place, and people involved. sufis have their own lists of divine names or attributes, which they recite as a regular component of their spiritual practices. one list is composed of ninety-nine names, and another one of a thousand and one. many of the names in the sefer hashmoth (book of 8- f e 30 the names) are also found in the qur an. in the same way that the name hvhy is a central element in the meditation and ancillary practices of many qabalists, most sufi meditation practices center upon the name allah, the principal divine name in the qur an (see figure 1.2. the name allah is found in the sefer hashmoth (book of the names) as aleh (hla lit. these, with one lamed l instead of two. the addition of the second lamed l extends the name into asiyah (qabalistic world of activi

noise. since the room is to be completely dedicated to the lord hvhy, it would be appropriate to attach a mezuzah (small encased scroll) on the right doorpost. jews have placed mezuzim on their doorposts since ancient times to distinguish their households as jewish, as a talisman to ward off evil, and as a device to trigger remembrance of the divine when entering and leaving a house. the central element in the mezuzah scroll is the affirmation of unity, the shema. a shrine should be installed, if possible, on the eastern wall of the room. it is said that shrines are spiritually alive and build themselves. a shrine within the context of the mystical qabalah is an utterly personal construct. it is not an altar as it is construed within the context of the practical qabalah, but a place where

nd form, the aspirant on the path of the tree of perfection after the ayin cultivates dispassion and discrimination to systematically renounce and negate every experience, until the individuated consciousness dissolves in the ayn like a salt doll walking into the ocean. hence, exercises which cultivate discrimination (sanskrit viveka) and one-pointed concentration (sanskrit samyana) are a central element in the vast face practices of most mystical traditions. such practices might involve the use of inscrutable imagery (e.g. the koans found in some schools of zen buddhism, open-ended questions (e.g. who am i, or strings of thought intended to lead the mind beyond finite rationality. consider the following examples: 1. imagine objects of increasingly larger size until greater than the size o

FLY THE LIGHT

of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wished to become another by the subconscious desire of mankind. pounding rhythm, abrasive and chanting vocals, harmonies and disharmonies move in layers over industrial and ebm stylized songs, with an element darkness and chaos intensely behind the surface- like a tv screen flashing images which can only be hinted at binaural beats and phi frequencies used in the musick of p 75 are programmed around numerical significance or points of cabalistic idea, this is done by two tones being at different frequencies in each ear, causing then by the difference of the number between tones, the brainwave i

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

an amazing prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature from her union with man brought forth seven men corresponding to the natures of the seven governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at the end of this period

s, described in the regeneration of tat, the world was reflected in his mind. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the principle of world-reflection in the mind thus belongs to both types of gnosis, but with a different emphasis. in the one the adept is released by bis vision from evil powers in matter and there is a strong ethical element. in the other, the vision is of god in nature, a kind of pantheism; the material world is full of the divine, and the gnosis consists in fully grasping it, as it is, and holding it within the mind. for the renaissance enthusiast, believing all to be the work of one man, the most ancient egyptian, hermes trismegistus, these distinctions would be blurred (4) egyptian philosophy of man and of

nd divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examples of such gods, the worship of asclepius, of his own ancestor, hermes, and of isis (implying the cult of the statues of these divinities; and he mentions here, too, the egyptian worship of animals (i r

nd presupposed are the same whether the magician is using these forces to try to obtain concrete material benefits for himself, or whether he is using them religiously, as in the hieratic magic described in the asclepius, for insight into the divine forces in nature and to assist his worship of them. into the hellenistic astrology which is the background of the philosophical hermetica an egyptian element had been absorbed, namely the thirty-six decans, or thirty-six gods who ruled over the divisions into ten of the 360 degrees of the circle of the 1 for a good summary of the subject, see festugiere, i, pp. 89 ff. 45 he hermetic literature divides into two branches. on the one hand there are the philosophical treatises, such as those in the corpus hermeticum, and the asclepius, to which can

owards shadows or reflections of it.1 there are some references in this to the cabalists and to the imagery of solomon in his canticle. it is illustrated by a wheel divided into thirty lettered divisions, with a sun at the centre of it.2 all the "intentions" are towards the sun, not merely the visible sun, but the divine intellect of which it is an image. the lettered wheel is certainly a lullist element in the book, and reflects the lullist principle of basing an art upon divine attributes, represented by letters. it probably connects, too, with those lectures on "thirty divine attributes" which bruno gave in paris and of which we do not have the text.3 then come thirty short chapters on "concepts of ideas"4; these are vaguely neoplatonic, with several mentions of plotinus. without making

FRATER TENEBROUS CULTS OF CTHULHU

rdinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped sigil. the points of the pentagram symbolize the four elements, plus that of spirit, the fifth or hidden element. combined, they balance the mono-elemental nature of the old ones, suggesting that the elder gods may exist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above are designated gods in as much as they are worshipped by great numbers of other beings, both human and non-human. amon

f the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact with these creatures, which assume an almost tangible substance. perhaps lovecraft himself has left us with a rather unsatisfactory explanation of the true provenance of the cthulhu mythos. certainly, it appears to hold a great value for those individuals currently practising the black arts. in the words

FRATER U D PRACTICAL SIGIL MAGIC

artly correct. the individual elements making up such a sigil may consist of established symbols, but the end result is definitely individual because of the selection of the basic symbols and the simplification/stylization and decoration, which is executed here again. the sigils from our last examples could be enlarged in the manner of figure 22. let us not forget that alienation is a significant element of sigil construction. now that we have covered the important aspects of the pictorial method, let us take a look at the mantrical spell method. of course, you may also use h s the pictorial method/ 53 chapter 5 the mantrical spell method the mantrical spell method basically employs acoustic sigils. the principle of constructing mantrical sigils is quite simple: the sentence of desire is t

igil, perhaps by applying the word method (whereby the chosen word itself serves as raw material) and combining it with the glyph of the major category. the four xamples of figure 23 clarify this process. you will observe that we are taking the basic symbol and combining it with the letters of the term. of course, these relationships are open to argument. for example, one could assign pain to the element of fire, which would imply a strong, nearly spastic feeling; pain within the element of earth would tend to be dull and lethargic, etc. one may also work with sub-elements such as earth of water, air of water, fire of water, etc. use your own intuition. you may also utilize the pictorial method. love, for example, might be or (symbols of gunion h, e the alphabet of desire/ 71 figure 23 72/

r their construction. you should keep the sigils obtained by this method in a special gdictionary h for later use. 2nd example suppose that some time later you wish to get a proper job (perhaps for the time after your examination, which you have, of course, passed. however, you don ft want to specify the precise type and location (company, department, etc) of your job in order to retain a certain element of choice. thus you may formulate: this my wish to get a proper job the words ga h and gto get h are not really needed. your experience with the alphabet of desire is beginning to pay off, for now you will need only two additional sigils one for gjob h and another for gproper, h the others having been construed already in your previous working. by the same method as before, you may obtain

training in his book initiation to h inate attention was given in e time of the inquisition. modem technology has largely rt has nearly disappeared in our culture. on the other hand, we. working with a ost gprimitive h peoples still do this. even a gcity magician h like franz bardon recommends it on the fourth level of g in ermetics. sujja su fa fno-ta also covers it in the first part of her book element-magie. remember the witches f familiars to which such inord th succeeded in subduing the animal aspects in our lives. thus, this magical a can, with its help, create agood counterbalance to the modem tendency of over- emphasizing artificiality and technology it will usually take years and decades of practice until you are ready to work with atavistic nostalgia in a predictable and reliable

an 8 spare, p. 59ff. 9. marcus m. jungkurth, zos kia (berlin: stein der eisen, 1983, pp. 256-264. w 1 comments/ 131 xi/84, pp. 221- 29. g scribble. d farch smith does oint out, however, that some aesthetic corrections may his thesis is enlightening and witty and annot be discarded completely, although a convincing ided more clarity to his rocedures. 11. for example, refer to sujja su fa fno-ta fs element- magie (bad honnef: edition magus, 1983, pp. 51- 56. 12. cf. my article gmythen in tuten. vom magischen umgang mit analogien h in unicorn, 2 13. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 32ff 14. see timothy d farch smith fs introduction to francis barrett fs the magus (secaucus, nj: citadel press, 1977, pp. vi-vii. his explanation is a bit tricky. the m

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

us to the ancient alchemists, the angels from the moon which rules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element salt. thus also they established a connection between the moon and mind. the fiery lucifer spirits who have taken such a baneful part in man's evolution became associated with the fiery element "sulphur" the alchemists said that man is rendered unconscious and dies by continuous inhalation of this element; so man, the spirit, was rendered unconscious of and dead to the spiritual realms by

in order to enable him sometime to create by his own mind, to form thoughts and speak the word of power that shall make his thoughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the element salt, the lucifer spirits from mars with the element sulphur, and the mercurians with the metal mercury. they used this symbolic presentation partly because of the religious intolerance which made it unsafe to promulgate any other teaching than that sanctioned by the orthodox church of that day, and partly because humanity as a whole was not yet ready to accept the truths which were embodi

element sulphur, and the mercurians with the metal mercury. they used this symbolic presentation partly because of the religious intolerance which made it unsafe to promulgate any other teaching than that sanctioned by the orthodox church of that day, and partly because humanity as a whole was not yet ready to accept the truths which were embodied in their philosophy. they also spoke of a fourth element, azoth, a name composed of the first and last letters of our classical languages and intended to convey the same idea as "alpha and omega--that of all-inclusiveness. this referred to what we now know as the spiritual ray of neptune, which is the octave of mercury and which is the sublimated essence of spiritual power. the alchemists knew that the moral and physical nature of man had become

, which are the vantage ground of the sensuous and passionate lucifer spirits. this tripartite spinal cord was to the alchemists the crucible of consciousness; they knew that in the sympathetic section of the cord which governs the functions that have to do particularly with the upkeep and welfare of the body, the lunar angels were specially active and this segment was therefore designated as the element salt. the segment governing the motor nerves which expend the dynamic energy stored in the body by our food they saw clearly to be under the dominance of the martial lucifer spirits, and they, therefore, named that segment sulphur. the remaining segment, which marks and registers the sensations carried by the nerves, was named mercury, because it was said to be under the dominance of spiri

ginal word has been corrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of seth, the creatures of the water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, th

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

t law of analogy is everywhere the master key of all spiritual mysteries, and, although masonry and catholicism do not begin till we arrive at the earth period, they have their prototype in the earlier periods; we shall therefore briefly touch upon the essential facts. in the saturn period, the earth-in-the-making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryonic mankind was mineral-like, the only lower kingdom of evolving life. unity was everywhere observable, and the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fir

gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obe

by the masses. masonic traditions tell us that hiram's preparations were so perfect that success would have been assured, had not treachery triumphed. but the incompetent craftsmen whom hiram had been unable to initiate into the higher degrees, conspired to pour water into the vessel cast to receive the molten sea; for they knew that the son of fire was unskilled in the manipulation of the watery element, and could not combine it with his wonderful alloy. thus, by frustrating hiram's cherished plan and spoiling his masterpiece, they aimed to revenge themselves upon the master. solomon had been privately informed of the nefarious plot, but jealousy on account of the queen of sheba bound his tongue and stayed his arm, for he hoped that when the ambitious plan of hiram failed, the affections

ife with which mankind is cursed and which make all long and pray for the reign of peace (3) the third age, when a divine christ, who, like melchisedec, shall fill the dual office of king and priest, and shall rule over a urged and glorified humanity, which has risen from sex-love to soul-love. part vi spiritual alchemy when we expose a piece of iron to the air, the oxygen contained in the latter element oxidizes the iron and in time disintegrates it. this process is commonly known as rusting. the blood comes in contact with the air every time it passes through the lungs, and as a needle is drawn to a magnet, so does the oxygen of the inspired air coalesce with the iron the blood. a process of combustion takes place, which is similar to the rusting or oxidation we observed in the iron expo

he golden color which designates the saint. when that has been achieved, the greatest feat of alchemy has been performed; the base metal has been changed to gold, the wonderful alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those who are not professedly religious acquire a tinge of gold in their auras due to the higher altruistic impulses common to the west. paul speaks of this as "christ being formed in you" for when we have learned to mix the alloy by spiritual lives, when we vibrate to the same pitch as he, we are christ-like

FULL MOON RITUALS

d the circle. her heart pounded in time with boudica's song as she called north, and she smiled as boudica spiraled back to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes i

ature of elemental fire. rebirth, like the legendary phoenix who was reborn from its own ashes to live again. the warmth of small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with the castle candle now held firmly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and mind. typo hands the candl

FULLER J F C SECRET WISDOM OF THE QABALAH

world, the lower world, and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in the

ziratic vision having vanished there was no comparison (duality) left to judge it by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included in the letter od. its hieroglyphic is the human hand. when opened it symbolizes the microcosm: the four fingers the material elements( od, heh, vau, heh, and the thumb the spiritual element (shin. when closed it symbolizes unity, the egg out of which all things emanate. as its numerical value is 10 it also symbolizes the two hands; the erect or good pentagram and the inverted or evil pentagram (see diagram 4 on page 53. ten is a combination of unity and zero; therefore mystically there is a relationship between od and aleph, and od and what is beyond aleph- the beginning. the

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

e functions were henceforth confided to two separate individuals. as originally, throughout nature, the female was the visible organic unit within whom was contained the exclusive creative power, and as throughout the earlier ages of life on the earth she comprehended the male, it is not perhaps singular that, even after the appearance of mankind on the earth, the greater importance of the mother element in human society should have been recognized; nor, as the power to bring forth coupled with perceptive wisdom originally constituted the creator, that the god-idea should have been female instead of male. from the facts to be observed in relation to this subject, it is altogether probable that for ages the generating principle throughout nature was venerated as female; but with that increa

nthrone one all-powerful male god whose chief attributes were power and might. notwithstanding the efforts which during the historic period have been put forward to magnify the importance of the male both in human affairs and in the god-idea, still, no one, i think, can study the mythologies and traditions of the nations of antiquity without being impressed with the prominence given to the female element, and the deeper the study the stronger will this impression grow. during a certain stage of human development, religion was but a recognition of and a reliance upon the vivifying or fructifying forces throughout nature, and in the earlier ages of man's career, worship consisted for the most part in the celebration of festivals at stated seasons of the year, notably during seed-time and har

tsoever seed is sown" although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea. we must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman. the several members of this organization were but parts of one body cemented together by the pure principle of maternity, the chief duty of these members being to defend and protect each other if needs be with their life bloo

an earlier work, that only through the gens was the organization of society possible. without it mankind could have accomplished nothing toward its own advancement. thus, throughout the earlier ages of human existence, at a time when mankind lived nearer to nature and before individual wealth and the stimulation of evil passions had engendered superstition, selfishness, and distrust, the maternal element constituted not only the binding and preserving principle in human society, but, together with the power to bring forth, constituted also the god-idea, which idea, as has already been observed, at a certain stage in the history of the race was portrayed by a female figure with a child in her arms. from all sources of information at hand are to be derived evidences of the fact that the earl

basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the jews, was indicative of special divine favor. by pagans, jews, and christians, the pomegranate has long been regarded as a sacred em

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ngaway to sea, no chanceoftaking totheroadwithouta horseorofentering the listsofchivalry.rubbishonce again,butit was something to enter theworldof adventurous romance even from the backstairs, or from london purlieus'(sly,p.35. for this addiction, however, there was to be no cure.thechristmasof1870broughtwithittheextranumberofthelondonjournaland egan'sthehorrorsofhoathleyhall-addinga supernatural element tothehighadventureofthe bays ofengland.thespell wasnowcomplete. asmuchasicouldofdangerous rubbish' and reflected, at theendofhisme,thatishould never have entered thoseotheroccult. paths,andcomeoutofthemto proceed further, hadinot-amidstmy last.attemptatschooling-comeacrossthe__dangerousrubbish27shadowlessrider,his leagueofthe crossofblood, and thefortythievesoflondon,whowere led by blackhu

rmetofeel in any way surethatthe general resemblance to my dead sisterwhichi traced initwas morethanatrickof imagination.he added,withastonishing naivety 'moreover, as often in the mostgenuine materializations there was a faint phantasmal resemblance to the general contours of the medium'sownfeatures,buttransfiguredoutof all knowledge. rita, hethought,wasgenuine, for'in this seance, the essential element of fraud waswanting-i.e.there was no gain likely to accruein any way financially or otherwise tothemedium. it didnotoccur to him at the time that enthusiastic, unsolicited testimonials could be extremely beneficialtomrrita. later, he revised his opinion and in his autobiography described rita as'thelast kind of person in lookswhomone would be prepared to trust on sight.theordinary observer

r. mrs herman, a protestant scholar of mysticism, describedthe book as:'aprofound and illuminatingstudy-byone.whowritesoutofanunparalleled knowledge of mysticalliterature, andwhois not only a master of the interpretation of mystical doctrine and experience,buthimself a mystic of the first order'(themeaning andvalue ofmysticism,1916, p.387).she yet pointedoutthat'hedoes scant justicetothe mystical element in protestantism. allthereviewers pointedoutthe book 's principal fault: it isnotwritten in languagethatcan be understood by themaninthestreet,althoughdivineonionis for all men. thisdifficulty-thathe wrote as a specialistfor specialists255 waite was never able to overcome in his writing. butwhen.his words were accompanied by the ritual of his order there was a change.withinthefellowship of

fe, 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 of every element therein, from the most even to the least; and hence for us there is vitalism and grace in all (pp.185-6).redemption is 'by the finding of life ingod'and it is a continuing process,notaonce for all event. waitewasa christian,buthe was certainlynotorthodox.themystic, specifically the christian mystic, seeks divine union, which is 'realization in god';butthis can only be obtained, for waite

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

followed long and complicated squabbles over the order's essential nature, involv255 ing much pamphleteering and canvassingofsupport. dissatisfied with the inconclusive outcomeofall this, annie homiman, yeats and brodie- innes all resigned from office and the provisional council that now governed the order began to draw up a new constitution that would effectively remove almost the entire magical element from the order's teaching and practices. nothing came of this and in may1902three chiefs were elected for one year: percy bullock,drr. w. felkin and brodie-innes (who was unhappy with the prospectofan annualelection-hebelieved that chiefs should be appointed for life. felkin had come to london in1896from edinburgh, where he had qualified, although not in the same college, both as a medical

onlytoexternal sense. it is a double cube because the things which are below are a reflection of those which are above, as we are told by the emerald tablet; the worldofman and womanappendixc119born to sorrow is a reflectionofthe world above where dwell beings created for joy.thealtar is black because the fires of created things arise from darkness and obscurity, which divine beings unfold in an element of light.thewhite triangle is placed on the altar as an image of the triune light which moved in the darkness, forming the world in darkness and out of darkness.thereare two contending powers and one always uniting them.thesethree are imaged in the triple flame of ones being and in the triplicity of the world of sense.theyare thetriadof life.thered cross above the triangle is.asymbolofhim

GILBERT THE MAGICAL MASON

tiesshould be read as an introduction to deeper personal research.thework of franz hartmann, namedmagic, white and black,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revelation, and the symbolical descriptions of the book of46themagicalmasonezekiel. on the christian aspect i recommendthe perfect way,orthe findingofchrist,by the latedra. kingsford; in this volume will be found worked out the broader scheme of christian teaching which is so apt to be obscured by s

ch. in the context alsoitis stated 'that which befalleth the sons of men, befalleth beasts 'as the one dieth so dieth the other. but orthodoxy denies an immortal soul to beasts,butgrants it to man. is the wise solomon then a fool? or does orthodoxy desert the wise solomon?ifthe ruach of those passages be the human soul, then animals have it also;paceshelomoh; or else ruach is a name here for some element of the lower quaternary, prana,i.e.,life, or the material breath. again in genesis xxxii. 16,ruachmeans space:'putaspacebetwixt drove and drove. ecclesiastes xii. 7,'thespiritshall return unto god who gave it; here apparentlyruachmeans the manasic ray of theosophy.ithas been considered by some commentators that asruachwas properly tranlated into the greekpneuma,thatruachwas essentially the

as.mens,the intellect, higher menas.spiritus,an afflatus from above, spirituality, the higher aspirations; like the high ruach of the kabbalists, and symbolic more nearly of our theosophical conception of atma-buddhi. there was a difference recognised even in common conver255 sation in ancient rome between the higher and the lower minds, between 'buddhi manas' and 'kama manas, between the manasic element of the triad and the kamic element of the tetrad- note the roman use of the two words,animaandanimus,from one root.animawas animal soul; what theanimalhad.animuswas the human soul. they said,animavivimusetsentimus,animosapimusetintel255legimus.'by the animal soul we live and perceive, by the human soulwebecome wise and we understand' otherwise,animaestvitd3,the animal soul pertains to life

ity and the principles of man when man is viewed as a quaternary being.thecharacters, masks or personae are harlequin, colum255 bine, clown and pantaloon, and if we consider man as partly celestial and partly terrestrial, we may look upon him as already suggested as being of fourfold essence, recognising, for example, a ray of divinity--the spirit, the human soul, the animal soul or the passional element, and the material body; thus showing two higher principles from the celestian world and two from mundane sources. you will recall the harlequin, who is always veiled and is carrying a magic wand; he represents the invisible and highest light beaming over the human soul: he is clothed in a starry costume of many colours, representing the seven divine and planetary forces as they are shown t

al power, and needs to be always supervised and checked, lest he sink into the paths of folly and sin.thepantaloon isthematerial body ofman,driven hither and thither by the clown, the animal mind whose thoughts are common and acts are coarse and material..the body is a mere slave and servitor, and has to suffer for the sins and follies broughtuponhim by the clown representing the lower, passional element in man.theaction of the pantomime shows the poor, despised pantaloon as an old and feebleman,despicable, and the sport of circumstances, and the subject for all maltreatment: he is the down-trodden, ignorant fool, always abused bythelow-minded clown, who is so often a cheat and swindler, and too selfish to preserve the safety or the health of his servant: he is shown as an oldman,also, to

GILBERT THE SORCERER AND HIS APPRENTICE

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 biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthattherefore he who could pronounce itwould make both heaven andearthtotterandquake,se

ael.6.raphael 'y auriel or uriel\lgabriel28. theofthe four elements.t>.arel.'m'm..6.chassanren'y phorlakh\ltaliahad29.therulers of the four elements.t>.seraph:"e-.6.ariel'vkerub\ltharsis30.the kings of the four orders of elementals. salamanderst>.djin.sylphs.6.panllda. gnomes'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of ket

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 with, the higher triad.andthat is the [mal atonement, or at -one-ment, the reunion of the materialwiththesupernal, of the humanwiththe divine, the perfected atonement, whea spiritandmatter" nolongerseparate, shall be one. therefore is the interlaced triangle the seal of the great solomon. th

ou must know every atom; you must measure192 the sorcererand his apprenticeand analyse the minutest part; and therefore, to every scientist, in every possible walk of science, the philosophy of the tatwic vibrations says,'goon;the more you can fmd out the better: my science does not.conflict with yours in the very slightest degree' the five tatwas, the five vibrations, are as follows: shape sense element akasa dotted globe sound vayu circle touch air taiias triangle colour fire apas crescent taste water prithivi square smell earth and every one of these is dual- positive and negative, to use the phrase which has got into common use in electrical science; it is not a very accurate one, but it will pass. and those five are attributed to the five ordinary planets- i do not say with particular

GLOBAL FREEMASONRY

ts, to a great extent, in the kabbalah. the strange thing is, that judaism is a monotheistic religion, incepted with the revelation of the torah to moses (peace be upon him. but, within this religion is a system called the kabbalah, that adopts the basic practices of magic forbidden by the religion. this substantiates what we have presented above, and demonstrates that the kabbalah is actually an element that has entered judaism from the outside. but, what is the source of this element? the jewish historian fabre d'olivet says that it came from ancient egypt. according to this writer, the roots of the kabbalah stretch back to ancient egypt. the kabbalah is a tradition learned by some of the leaders of the israelites in ancient egypt, and passed down as a tradition by word of mouth from gen

t it is a beginning this is a great mystery.42 in the same book, it is clear that when freemasons speak of the "great architect of the universe" they mean nature, or, that they worship nature: apart from nature there can be no power responsible for our thought or our activities the principles and doctrines of masonry are scientific facts based on science and intelligence. god is the evolution. an element of it is the power of nature. so the absolute reality is the evolution itself and the energy that encompasses it.43 the magazine mimar sinan, a publishing organization especially for turkish freemasons also gives expression to the same masonic philosophy: the great architect of the universe is a leaning toward eternity. it is an entering into eternity. for us, it is an approach. it entails

ds, they want to reject the basic truths that lie at the foundation of monotheistic religion (isindag calls them vain beliefs and dogmas. these truths are the ultimate realities such as that man is created by god and is responsible to him. in short, masons aim at destroying the elements of faith that constitute the essence of religion. they want to reduce the role of religion as merely a cultural element that expresses its ideas on a number of general moral questions. the way to accomplish this, according to the masons, is to impose atheism on the society in the guise of science and reason. ultimately though, their goal is to remove religion from its position as even a cultural element, and establish a totally atheist world. in an article by isindag, in the magazine mason, entitled "positi

clear connection between ancient egyptian and masonic rituals. no matter how much those who attempted to interpret the magic flute as "a story about the far east" at its foundation are egyptian rituals. it is the gods and goddesses of the egyptian temples that influenced the creation of the characters of the magic flute.75 obelisks another important symbol of masonry is what was once an important element in ancient egyptian architecture the obelisk. an obelisk is a tall, vertical tower with a pyramid as its peak. obelisks were inscribed with ancient egyptian hieroglyphs, and lay buried for centuries under the ground until they were discovered in the nineteenth century, and removed to western cities such as new york, london and paris. the largest obelisk was sent to the usa. this exportatio

ocial organization, it is actually about the secrets of human existence. that is, the outward appearance of masonry as charitable or social organization is actually a guise to hide the philosophy of the organization. in reality, masonry is an organization that aims to systematically impose a specific philosophy on its members as on the rest of society. as we said at the beginning, the fundamental element of this philosophy, one which has transpired to masonry from pagan cultures, especially that of ancient egypt, is materialism. dcf materialism revisited the compass and square depicted with the eagle, one of ancient egypt's most important symbols. materialism in masonic sources i. belief in absolute matter today's masons, as did the pharaohs, priests and other classes of ancient egypt, bel

GNOSTIC HANDBOOK

, it was the period in which the priesthood prepared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen ref

hile the priestly messiah was to give israel a new spiritual impetus. these two roles need to be carefully considered. in present scholarship there is a tendency to confuse literalist and fundamentalist forms of judaism with the gnostic forms of the israelite mysteries. accordingly, the king messiah tends to be seen in purely political and revolutionary terms, while certainly there is a political element to the message of the davidic messiah we must realise that since matter is only a temporal manifestation, for the messiah to save israel as a whole (as a collective of particles of light, the physical world must be redeemed! this is why there is such an apocalyptic emphasis in essene and gnostic literature, for the davidic messiah to complete his task all matter must be trasnformed back to

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ble to create a certain result (i.e. a code produces a function in the given software. these languages have no value except that they communicate certain agreed functions which trigger certain results. the occult languages are the same, their value is in the agreed meaning to the symbols and the resulting increase in knowledge that occurs. in neither occult or computer languages is there a social element, the code represents certain actions or realities and causes certain effects. since language today has a social and communicative function we tend to lose sight of its esoteric significance. as part of our study of kabbalah we need to re-consider the role of the written word and examine its possible occult value. gnostic theurgy page 102 the mystery of hebrew a secret of secrets for those

many techniques for using your diary in a creative way. a couple we will cover here are elemental self analysis and identity work. for elemental self analysis take four pages in your dairy and mark them with the titles of the four elements. each day for one month sit down and consider your personality, be brutally honest with yourself. list your various personality traits and list them under the element you think they should be related to. for example, enthusiasm may be related to fire, and over-emotionalism to water. even when you feel there is no more to write keep going, consider all major and minor aspects of yourself, good and bad, known and secret and classify them. at the end of the month make some master lists gnostic theurgy page 148 of what you have found, consider the following

should be related to. for example, enthusiasm may be related to fire, and over-emotionalism to water. even when you feel there is no more to write keep going, consider all major and minor aspects of yourself, good and bad, known and secret and classify them. at the end of the month make some master lists gnostic theurgy page 148 of what you have found, consider the following questions under what element are most of my personality traits? under what element are most of my negative traits? under what element are most of my positive traits? after you have done this ask some of your friends (ones you can trust) what personality traits they find notable about you, both good and bad. add these to your lists, but in red. ask yourself the above questions again and compare what other perceive abou

GOETIA LUCIFERIAN

infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the r

tself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working with angelic spirits angelic(k) spirits are celestial or empyrean forces, based primarily in the element air. they are commonly associated with lucifer and are the higher articulated solar and lunar shadow forms of the initiatic guide, by one conjoined with the demonic spirit the self develops in balance, rather than repression and self-deception. such angels are fallen, and contain a demonic or infernal aspect to their character. approach this with respect and seek to become like the essence

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

o the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagr

manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice will demonstrate to us as to whether we are succeeding in obtaining the required effect. there should be a clear sense, unmistakable in its manifestation, as of cleanliness, even of holiness and sanctity, as though the whole being were gently but thoroughly purged, and that every impure and unclean element had been dispersed and annihilated. just as a plunge into a cool running stream on a hot midsummer day leaves one blessed with the sense of refreshment and purification, so also should be this ritual. the rationale of its action depends on the purification of the constituents of the nature of the magician. every molecule, every cell astral, mental and physical is concerned, inasmuch as the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

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

n this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

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

vor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath n

nspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare t

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd p

d the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not f

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

ed in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, t

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

sted in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, t

GOLDEN DAWN RITUALS B

e that the portion (the top point) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the

hile the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy

oint is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o. this point of the pentagram is attr

re the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain and moisture. o is sy

in the pentagram symbol to n, o, l, and then m. in the l.b.r.p, the pentagrams begin from the lower left point, moving toward the apex. this is the banishing earth pentagram. to perform the l.i.r.p, the pentagram is drawn in the reverse, beginning from the top apex and moving toward the lower left. this is known as the invoking pentagram of l. here, then, is a simple concept that the energy of an element may be invoked or banished using the same line, putting into consideration the starting point of invoking or banishing. in the s.b.r.p./s.i.r.p, there are four pentagrams associated with the element of, two invoking, and two banishing. the two that refer to invoking pentagrams are called equilibrating pentagrams, the two banishing pentagrams are called closing pentagrams. these are both di

GOLDEN DAWN RITUALS D

st. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must al

use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that i

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

GOLDEN DAWN RITUALS E

ed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you will observe that active and passive are in perfect harmony. m arm the background color is yellow on the m arm and represents the flowing philosophic mercurial nature without hinderance of mobility or movement. this a

GOLDEN DAWN RITUALS ENOCHALL

rvient angel of earth angle of earth tablet. aor: cacodemon, counterpart of the angel ormn. aorx: subservient angel of earth angle of earth tablet. aosmi: angel, also known as aomi. aot: cacodemon of air angle of air tablet. aoth: name of mercury (corrected) perimeter. aourrz: calling name of fire angle of air tablet. aox: cacodemon of fire angle of air tablet. aozpi: holy name of god, ruling the element of air. apa: cacodemon of water angle of air tablet. apachana "the slimy things made of dust" apahr: angel, also known as aphr. apata: demonic name (reversal of atapa) commanding cacodemons of fire of water. 7 apbr: subservient angel of water angle of fire tablet. apd: cacodemon of earth angle of earth tablet. apdoce: aapdoce, senior of fire. aphlafben: dee's good angel that appeared to de

r: that increase. ardza: commanding angel of air angle of air tablet. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel of air angle of air tablet. arzulgh: name of an evil spirit, counterpart of befafes. as: was. 8 asav: subservient angel of fire angle of water tablet. ascha: god. asgv: subservient angel of air angle of fire tablet. ash: cacodemon of earth angle of air tablet, counterpart of the angel shal. asi: cacodemon of fire angle

he heads of scorpions. daziz: heads/ their heads. ddnh: subservient angel of air angle of water tablet. de: of/ to. dedvilh (meaning unknown. de gnetaab: of your government. deimola: name of sol (names not pronounceable by man) deo: name of the seventh aethyr. des: name of the twenty-sixth aethyr. dfmn: subservient angel of air angle of air tablet. dial: four lettered holy name of god, ruling the element of earth. dialiva: governor of the third division of the aethyr arn (6. diari: angel, also known as diri. dilzmo: differ (v. dinmt: angel, companion of tdim. dimt: kerubic angel of water angle of water tablet. diom: subservient angel of earth angle of fire tablet, also known as dixom. diri: subservient angel of water angle of air tablet, also known as diari. diu/ duiv/ div: angle. dixom: a

the aethyr bag (83. g: with/ in/ you/ your. g a: thirty-one. g chis ge: are not the. 24 ga: name of an angel who appeared to dee and kelley("last breath of the living. ge: not/ is not/ are not/ our. gabriel: name of yesod outer heptagon. gag (meaning unknown) gah: spirit/ spirits. gahire (meaning unknown) gahoachma: i am what i am (a title of god. gaiol: five lettered holy name of god, ruling the element of water. gal: name of the enochian letter representing d. galaas: name of jupiter perimeter. galas: name of jupiter (corrected) perimeter. galethog: name of luna perimeter. galgol (meaning unknown) galsuagaph (meaning unknown) galvah: name of an angel who appeared to dee and kelley on june 14, 1583. his name means "end" ganislay: name of a demon. ganiurax (meaning unknown) ganr: subservie

ure/ creatures. haniel: name of netzach outer heptagon. hap: cacodemon of water angle of fire tablet. harg: hath planted. has: cacodemon of air angle of fire tablet. hath: works (n. hbr: cacodemon of water angle of fire tablet, counterpart of the angel brap. 27 hcnbr: angel ruling cnbr and companions. hcoma: spirit of water on the tablet of union. hctga: five lettered holy name of god, ruling the element of earth. hddn: subservient angel of air angle of water tablet. he: see luiahe/ song. heeoa: angel (filius lucis, associated with mars, name venus heptagram. heidene: name of mars (names not pronounceable by man) helech: in ours. hgv: cacodemon of air angle of fire tablet. hhl: cacodemon of water angle of earth tablet. hia: cacodemon of water angle of earth tablet. hiaom: angel ruling iaom

GOLDEN DAWN RITUALS F

should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working a

place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confined space, he may then place it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left to the right to the center and tracing a large cross. let the adept now recite the following "so therefore first the priest who would governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" beginning in the south, do likewise with o, consecrating the four quarters, and again incensing with

GOLDEN DAWN RITUALS G

earing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration. the adept will be wise in determining the tattwa hour for each element and consecrating each element in that hour. for example, you would consecrate the fire wand within the hour of the o tattwa. special note: the easiest way to determine the tattwa hour is to find the time of sunrise. remember, akasha will always begin with sunrise and last for twenty-four minutes, followed by vayu, tejas, apas and prithivi. this cycle will last throughout the day until the

west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stan

and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if

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

e, whereby thou art known especially in the quarter we name (trace the letters in the air while vibrating appropriate quarter. i beseech thee to grant unto me the strength and insight for my search after the hidden light and wisdom. i entreat thee to cause thy powerful archangel (trace the letters in the air while vibrating the appropriate archangelic name, who governeth the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengt

GOLDEN DAWN RITUALS SADD

onsist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk of y, etc. kerubic squares: in the kerubic ranks thou shall note that the outside square is always attributed to the letter that corresponds to the element of the lesser angle. how they are read: a names read right to left in upper two quarters; in lower two quarters read c from left to right. b names read left to right in upper two quarters; in lower two quarters read a from right to left. note: each square has a double attribution to the tetragrammaton. thus for example, column w rank y does not coincide in nature with column y rank w (anym

nal when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but every square in the a tablet in every angle has at least one yellow side denoting its airy nature. thus, every square is tinted with the element of a,while some greater and some to a lesser degree. observe the diagram of

e is tinted with the element of a,while some greater and some to a lesser degree. observe the diagram of the truncated pyramid below. this diagram illustrateth a standard reference. the position of the numbers should be memorized. section or triangle number two pointeth to the top of the tablet. thou mayest work out a pyramid of any square by knowing the attributions of the four triangles and the element of each. each tablet is comprised of four separate and distinct divisions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. truncated pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tar

isions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. truncated pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, water

s always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not

GOLDEN DAWN RITUALS SCONTINUED

nal when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but every square in the a tablet in every angle has at least one yellow side denoting its airy nature. thus, every square is tinted with the element of a, while some greater and some to a lesser degree. observe the diagram of

is tinted with the element of a, while some greater and some to a lesser degree. observe the diagram of the truncated pyramid below. this diagram illustrateth a standard reference. the position of the numbers should be memorized. section or triangle number two pointeth to the top of the tablet. thou mayest work out a pyramid of any square by knowing the attributions of the four triangles and the element of each. each tablet is comprised of four separate and distinct divisions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m

rate and distinct divisions. thou must consider each of these independently so as to produce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, water

s always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not a

lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank with hebrew letter corresponding to the tarot trump to be found in triangle no. 2. note: thou shalt paint these pyramids in the f

GOLDEN DAWN RITUALS U7

the planets. the wise and prudent adept will work to incorporate these audio symbols into his/her practical workings. let the z.a.m. of our sacred order study well this document and remember that gcolors are forces and the child of forces art thou. h addendum 1: collection of information on color by g.h. frater d.d.c.f. the 5 elements in the 4 scales of king, queen, prince, and princess. hm as an element: king: white merging into grey. sigil of m in king scale:h o queen: deep purple merging into black. sigil of m in queen scale: 8 prince: 7 rainbow colors with purple outermost. sigil of m in prince scale: princess: 5 colors: white, red, yellow, black and blue outermost. sigil of m in princess scale: h d as an element king: glowing orange scarlet. sigil of d in king scale: queen: vermilion

ion flecked with crimson and emerald green. flash pink (flecks can be appropriate hebrew letter t fs) sigil of d in princess scale: 9 king: deep blue. sigil of c in king scale: queen: white and dull sapphire green. sigil of c in queen scale: prince: deep olive green. sigil of c in prince scale: princess: white flecked with purple; a glow like mother of pearl. sigil of c in princess scale: a as an element. king: bright pale yellow. sigil of a in king scale: queen: sky blue. sigil of a in prince scale: 10 prince: blue green. sigil of a in prince scale: princess: emerald with golden flecks; whirl in centre. sigil of a in princess scale: b as an element: king: black and 3 tertiaries (citrine, olive and russet. sigil of b in king scale: queen: amber yellow. sigil of b in queen scale: solid cube

GOLDEN DAWN RITUALS Z1

he key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the

d manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements

to affirm the unknown life, which is inspired from the beyond, sent out to a, the commencement of the spring of the year, the life which after being inspired is breathed forth again; and also the possible use of that breath between the inspiration and the expiration, in the combination between it and the forces of the microcosm) the whole is a rehearsal of the properties of the reflection of the element of m down through the middle pillar of the sephiroth. this represents the reflection of the m from rtk, through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy

GOLDEN DAWN RITUALS Z2

elopment of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to th

GOLDEN DAWN RITUALS ZAM12

er and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) al

others and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of the enterer toward first adept and the first adept returns with the sign of silence. this is repeated until all are done, in which the third adept, or the last adept, makes the sign of the enterer to the chief adept who responds with the sign of silence (first, second and t

GOLDEN DAWN RITUALS ZAM2

f jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: igne natura renovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" j.s.m. ward, in his book on free masonry and the ancient gods, provides us with yet more understanding of the letters: i.n.r.i. hebrew hebrew element element i y yam n n n nur o r r ruach m i y yebeshas l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy i

GOLDEN DAWN RITUALS ZAM21

thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing

he center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. stren

ms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to

GOLDEN DAWN RITUALS ZAM22

hy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pentagram with the k kerub. say: in the name of hwhy, in the name of yjla ydc, and in the name of lapr, your archangel, spirits of m, ye i command. bind unto this creature of talismans the substance of your element of m (make cross) in the three great secret holy names of god borne upon the banners of the east, oro ibah aozpi, spirits of m, give unto me the substance of your realm that it may be mine forever, binding it unto this creature of talismans which i have created (make invoking circle) in the name of bataivah, great king of the east, spirits of m, concentrate upon this creature of talismans

realm that it may be mine forever. bind it unto this creature of talismans which i have created (make the invoking circle) in the name of iczhchal, great king of the north, spirits of l, concentrate unto this creature of talismans the substance of your realm, that the all-potent forces may descend and rest upon it, even the grace and mercy of cmc. creature of talismans, i have bound unto thee the element of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and

GOLDEN DAWN RITUALS ZAM8

t would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is a

f gross matter. the inverted pentagram is also a representation of the elevation or adoration of anarchy above order. it is also the elevation of conflicting forces driven simply by chance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the he

the octangle. it is this symbol that naturally shows the dispersal of the rays of the elements in their dual aspects. remember that there is a dual aspect to everything under the leadership and presidency of the eight letters of the name. the octangle, when it is reflected from each third point, yields eight triangles. these eight triangles become representative of the triad operating within each element in its dual form. thus, we have the positive and the negative under the power of the third aspect of the triad which becomes ynda hwhy, but is written as if it is bound together as yahdnhy if we take the octagram and reflect it from every fourth point, we have the star of b, and this certainly is akin to the nature of b. it is a further potent symbol representing the binding together of co

GOLDEN CHAIN AND THE LONELY ROAD

hic connectivity. in its case, the original motivation of the lineage is oneirically derived and its method of implementation is in accord with dream-tuition. where the lonely road guides us, where the black book- the grimoire unknown- is revealed as a tome of some mage's labours and from his own hand is passed on to another, there let the spirit pass all power by the leaves of the book. omen and element: the transmission of spirit-knowledge by chance and circumstance in addition to the above contexts, initiatory transmissions of another kind may be gained through sudden 'chance' events. perhaps only those who have experienced such matters directly will possess an inkling of what i am attempting to convey, but sometimes the most subtle of events- the fall of a feather- the turn of a card

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

a small, bucket-shaped object in his right hand. with his left he appeared to be raising or lowering a lever. the head-dress he wore was an odd and complicated garment. to my eye it seemed more functional than ceremonial, although i could not imagine what its function might have been. on it, or perhaps on a console above it, were two x-shaped crosses. i turned my attention to the other principal element of the sculpture, 13 the cities of ancient mexico, p. 37. graham hancock fingerprints of the gods 134 the feathered serpent. on one level it did, indeed, depict exactly that: a plumed or feathered serpent, the age-old symbol of quetzalcoatl, whom the olmecs, therefore, must have worshipped (or at the very least recognized. scholars do not dispute this interpretation.14 it is generally acce

ar symbols. the reader will recall that the myth presents osiris as the victim of a plot. the conspirators initially dispose of him by sealing him in a box and casting him adrift on the waters of the nile. in this respect does he not resemble utnapishtim, and noah and coxcoxtli and all the other deluge heroes in their arks (or boxes, or chests) riding out the waters of the flood? another familiar element is the classic precessional image of the worldtree and/or roof-pillar (in this case combined. the myth tells us how osiris, still sealed inside his coffer, is carried out into the sea and washed up at byblos. the waves lay him to rest among the branches of a tamarisk tree, which rapidly grows to a magnificent size, enclosing the coffer within its trunk.42 the king of the country, who much

limb again. still using the corner as a guideline, he rapidly disappeared into the darkness above. somewhat less confidently, santha and i followed. time and motion the 35th course of masonry was a hard one to clamber over, being made of particularly massive blocks, much larger than any of the others we had 1 the pyramids of egypt, p. 8. 2 peter lemesurier, the great pyramid: your personal guide, element books, shaftesbury, 1987, p. 225. graham hancock fingerprints of the gods 275 so far encountered (except those at the very base) and estimated to weigh between 10 and 15 tons apiece.3 this contradicted engineering logic and commonsense, both of which called for a progressive decrease in the size and weight of the blocks that had to be transported to the summit as the pyramid rose ever high

adient of 1:10 would have required a ramp 4800 feet long and more than three times as massive as the great pyramid itself (with an estimated volume of 8 million cubic metres as against the pyramid s 2.6 million cubic metres).10 heavy weights could not have been dragged up any gradient 8 ibid, p. 220. 9 atlas of ancient egypt, p. 139. 10 peter hodges and julian keable, how the pyramids were built, element books, shaftesbury, 1989, p. 123. graham hancock fingerprints of the gods 277 steeper than this by any normal means.11 if a lesser gradient had been chosen, the ramp would have had to be even more absurdly and disproportionately massive. the problem was that mile-long ramps reaching a height of 480 feet could not have been made out of bricks and earth as edwards and other egyptologists sup

shu, geb, osiris, set, horus, thoth. 17 the gods of the egyptians, volume i, p. 400; garth fowden, the egyptian hermes, cambridge university press, 1987, pp. 22-3. see also from fetish to god in ancient egypt, pp. 121-2; egyptian magic, pp. 128-9; new larousse encyclopaedia of mythology, pp. 27-8. 18 manetho, quoted by the neo-platonist iamblichus. see peter lemesurier, the great pyramid decoded, element books, 1989, p. 15; the egyptian hermes, p. 33. 19 see, for example, diodorus siculus, volume i, p. 53, where thoth (under his greek name of hermes) is described as being endowed with unusual ingenuity for devising things capable of improving the social life of man. 20 osiris and the egyptian resurrection, volume ii, p. 307. 21 myth and symbol in ancient egypt, p. 179; new larousse encyclo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

can be communicated in words. its study demands practice. you will not become a magician simply by reading this or any other book you must put what you read hito practical application. enochian magick is a very special category of magick. after learning of the watchtowers and aethyrs, for example, you must then experience them. crowley's magick is also associated in various degrees with a sexual element, which fact alone usually distinguishes it from most other magical systems. this sexual element is not considered in enochian magic. however, certain forces and atmospheres encountered in the enochian system are decidedly sexual in nature. these forces constitute an essential difference between the more general enochian magic and the more specific enochian magick. 6 how to use this manual

est in a graduated series of cosmic planes. there are many invisible worlds surrounding this earth. the reason they are invisible is because they are composed of matter that is so tenuous that our eyes cannot see it. there are many degrees of matter's density. the most dense is the physical plane. the next, more ethereal and very close to the physical plane, is the etheric plane symbolized by the element earth. the next more ethereal world is the astral plane which is usually divided into a lower half, symbolized by the element air, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconcei

and so it is shown in the diagram as a larger sphere. 14 the hermetic axiom "as aboye so below" is used in enochian magick to explain how each cosmic plane can be divided into subplanes. there is an air of water subplane, and an earth of fire subplane, and so on. in addition, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is

hicle to correspond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the mental and spiritual bodies. the physical body is the vehicle through which you view and interact with the physical cosmic plane. the astral body is the vehicle through which you view and interact with the astral cosmic plane whose symbolic cosmic element is water. the physical body is limited by a ring-pass-not to the physical cosmic plane. the etheric body is limited to the etheric cosmic plane. the astral body cannot enter the mental cosmic plane, and so on. man below the first aethyr lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle

s that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the earth is an element, and whatever is produced from it. so is the water and all produced there from. so then that is an element which produces. andan element is a mother, and there are four of them, air, eire, water, earth. from there four matrices everything in the whole world is produced" paracelsus figure 1 shows that the cosmic elements of earth, water, air, fire, and spirit are not to be taken as chemical

GREY W G CONDENSATION OF KABBALAH

6 and 5. the ninth sphere is a pale moon-coloured semi-yellow, with a very faint touch of orange and green mixed. at the tenth sphere comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary balance in the brilliance of keter. this also brings in the time-element. the colours tell their own story with the middle pillar of light shining first from space into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth liv

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

iver has not only to take up the brooks that convey fresh waters to it from hill and mountain, but to disembogue itself at last in the wide ocean: nations border upon nations, and peaceful intercourse or war and conquest blend their destinies in one. from their combinations will come unexpected results, whose gain deserves to be weighed against the loss entailed by the suppression of the domestic element. if the language, literature and faith of our forefathers could at no time resist at all points the pressure of the foreign, they have one and all undergone the most disruptive revolution by the people^s passing over to christianity, we had long plagued ourselves to derive all languages from the far-off hebrew; it was only by closely studying the history preface. xxv of the european idioms

sing confidence in one's own strength and virtue (p. 6. the former is expressed in 0. norse by gosga (irrisio deorum, o.h. germ, kotscelta (blasphemia. and this revolt of heathens against heathenism increased as christianity came nearer: thus the nialssaga cap. 105 says of hialti, that he was charged with scofiing at the gods' vai'5 sekr a j>ingi um gosga; conf. laxd. p. 180. kristnisaga c, 9. an element atoc^elov, vtroataatf) is firm ground, basis, for which the goth still has a good teutonic name' stabs- staff, whence the romance stoffa, etoflfe, and so our stuff again, or 'stoma (whence our ungestiim, ohg. ungistuomi, unquiet. it meets the eye of man in all its glory, while deity remains unseen: how tempted he must feel to give it divine honours! but his senses and his mind link every e

s that no evil spirit was originally meant; it is no other than wuotan carrying through the clouds his foster-son (p. 146; and so we get at the real meaning of the question, what devil brings you here? a devil carries a belated canon from bayeux to rome iu time for pontifical mass; and by the same magic klinsor and ofterdingen get from hungary to the wartburg. there is no surer test of the mythic element having a deep foundation, than its passing into the beast-fable. the esthonian tale of the man and the bear going halves in the cultivation and produce of a field (reinh. cclxxxviii, which turns on the same distinction of upper and under growth that we saw at p. 715, is told in our km. no. 189 of a peasant and the devil, and in this form we find it as early as rabelais bk 4, cap. 45 47. rl

hence comes our folter, fr. poultre, poutre. that on. extortion of a full declaration 'j>ma til sagna' p. 1043, need not have been borrowed from witch-trials. the signing away to the devil, abjuring of god and adoring of the goat in witch-stories seems to be of heretic origin; at the same time the abjurer parodies the abrenuntiatio diaboli enjoined on catechumens^ in every other point the heathen element preponderates. even the goat, and the offering of hlach beasts (pp. 52. 493. 1009, cannot but remind us of the old worship of gods; it is remarkable that a dalecarlian tradition makes the devil not occupy the chair of state, but lie under the table, hound with a chain (just as with those spinsters in german legend, p. 1011. the witches there have much to tell about this chain: when its lin

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discern good and evil, lacks the right courage for free and independent action. in order of creation, the giant as the sensuous element came first, next followed the spiritual element of elvish nature, and lastly the human race restored the equilibrium. the abrupt ness of these gradations is a good deal softened down by the giants or dwarfs forming frequent alliances with men, affording clear evidence that ancient fiction does not favour steep contrasts: the very earliest giants have sense and judgment ascribed to them (se

egarded as being really created, while the giants and gods come, as it were, of themselves out of chaos. to the production of men and dwarfs there went a formative agency on the part of gods; giants and gods, without any such agency, made their appearance under the mere action of natural heat and the licking of a cow. giants and gods spring out of a combination of fire with water, yet so that the element converted into ice must recover its fluidity before it becomes capable of production. the giant and the cow drip out of the frost, buri slowly extricates himself in three days from the thawing mass of ice. this dripping origin reminds us of some other features in antiquity; thus, 03inn had a gold ring draupnir (the dripper, from which every ninth night there dripped eight other rings of eq

here come before zeus; with zeus and 03inn begins the race of gods proper, and poseidon and hades complete the fra ternal trio, like vili and ye. the enmity of gods and titans is therefore that of ases and giants; at the same time, there is just as much resemblance in the expulsion of the titans from heaven (theog. 813) to the fall of the rebel angels into the bottomless pit; so that to the giant element in the titans we may add a daemonic. when the works and days makes the well-known* five races fill five successive ages, the act of creation must needs have been repeated several times; on which point neither the poem itself nor plato (cratyl. 397-8, steph) gives sufficient information. first came the golden race of blissful daimones, next the silver one of weaker divine beings, thirdly, t

the remarkable words: hnigo heilug votn af himinfiollom/ fell holy waters from heaven s hills. the sclaveni as early as procopius (b. goth. 3, 14) a-e/sovo-l trora/xou (worship rivers; and as late as helmold (1, 47) it is said of the slavs at faldera: lucorum et fontium ceterarutnque superstitionurn multiplex error apud eos habetur (see suppl. above all was the place honoured, where the wondrous element leaps up from the lap of earth; a spring is in our older speech ursprinc(-ges, and also prunno. 2 often enough the first appearing of a spring is ascribed to divine agency or a miracle: wuotan, balder, charles the great, each made the reviving fountain flow out of earth for his fainting host (p. 226. other springs are charmed out of the rock when struck by a staff or a liorse s hoof; 3 a s

inges han underm velse, e in beschin der tac (ere day beshine it. parz. 254, 6. tit. 5456. 5732.l curious customs shew us in what manner young girls in the pyrenees country tell their own fortunes in spring water on may-day morning. we need not suppose that the peculiar properties of medicinal springs are the point here; no, it is the normal efficacy of the refreshing, strengthening, re-animating element.2 many places in germany are called heilbrunn, heilborn, heiligenbrunn, from the renewing effect of their springs, or the wonderful cures that have taken place at them. heilbronn on the neckar is called heilacprunno in the oldest documents.3 but certain springs and wells may have stood in especial repute. of high renown are the on. mimisbrunnr and ur&arbrunnr (p. 407, which sn. 17 calls br

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

fied. accordingly, types of atoms differ from one another solely on the basis of the number of positive units of electricity in their nuclei, i.e, on the basis of their "inner nature" the simplest type of atom, hydrogen, has only one unit of positive electricity (associated with the proton) in its nucleus. the next simplest, helium, has two units, the next has three units, etc. as may be expected element number 106 has 106 units of positive electricity in its nucleus. thus, for the modern scientist the "inner nature" of an atom is associated with the number of units of positive electricity in its nucleus. when we, as rosicrucians, say inner nature, we refer to that nature which atoms have and which is a result of the smaller particles composing them. our members will remember that matter i

dern scientists continue to use in arriving at their formulations. regardless of the errors that scientists of the future may find in our formulations, the same age-old principles will find their application in whatever formulations prove to be suitable in any time. ternary elements another form of elements is that composed of two atoms of one kind and one of another. the three atoms composing an element generally would not be of the same nature; they would repel each other according to the law of like repelling like. the molecule ozone, being composed of three atoms of oxygen is a notable exception. usually, however, when an element is composed of three atoms, two of them are alike and one is unlike. the unlike atom is always in the center. the reason is that the two similar atoms, in the

44. 1 atom of nitrous oxide, composed of 2 of azote (nitrogen) and 1 of oxygen. 17 no. 45. 1 atom of nitric acid, composed of 1 of azote (nitrogen) and 2 of oxygen. 19 no. 46. 1 atom of carbonic acid, composed of 1 of carbon and 2 of oxygen 19 no. 47. 1 atom of carburetted hydrogen, composed of 1 of carbon and 2 of hydrogen 7 in each case of the above four ternary elements, the "weight" of the element is given at the end of the line. it will be noticed that two of them, while totally different in nature, have the same "weight. quaternary elements now we come to those elements composed of four primary atoms. in fact, the four examples of quaternary elements given in plate 1 are molecules composed of several atoms. first, note the manner in which these atoms unite when there are three of

ydrogen, composed of 1 atom of sulphur and 3 of hydrogen 16 no. 51 is a molecule of alcohol, composed of 1 atom of hydrogen and 3 of carbon 16 plate two let us examine now two other forms of elements, called quinquenary and sextenary. these are illustrated as nos. 52 and 53. in no. 52 we have a very different arrangement of five atoms. three of them are alike and two of them are unlike. in this element, called nitrous acid, we have a combination of nitric acid and nitrous gas. by referring to no. 41 on plate 1, you will find that nitrous gas is composed of one atom of azote (nitrogen) and one atom of oxygen. the two combined make nitrous gas. by referring to no. 45 on plate 1, you will also see that nitric acid is composed of one atom of azote (nitrogen) and two atoms of oxygen. in other

n of them. for in no. 52 we can see both the triangle and the square. its "weight" is 31 according to dalton. by modern formulations the weight would be 76. in no. 53 a different problem is presented. here we have six atoms of three different natures. it represents a molecule of acetous acid and is composed of two atoms of carbon and two of water. but whereas carbon is composed of only one simple element, water is composed of two atoms (one of hydrogen and one of oxygen) the manner in which these six atoms arrange themselves is interesting, yet in no other way could these six be placed and still maintain their attraction and repulsion. and now we come to septenary elements. no. 54 represents nitrate of ammonia. it is composed of one atom of nitric acid, one of ammonia, and one of water, as

HAMIL THE ROSICRUCIAN SEER

faculty of receiving, when in a mesmeric induced sleep, the influx of all the floating, though unpublished, ideas of the time is professor bush's note, at p.227.what is here said of the dia-magnetic principle was entirely new to me at the time, having never heard of the term. on subsequently asking the speaker(davis)for a more particular explanation, he replied, in substance, that an imponderable element had recently been discovered, the motion of which intersected the current producing the direction of the magnetic needle. on my enquiring the name of the discoverer, the clairvoyant passed off(i.e.,spiritually, the body assuming the inclined position, asisexplained on p. 38, and on returning, he remarked,'itsoundslike-heis known as professor faraday'"emerson'srepresentativemen,p. 5i.bohn.t

ilosophy.theywill, however, i fear, beoflittle comparative interest to you, as it was not until the c. a. became my guardian spirit that i could bring my experiments to anything like satisfactory conclusions.156therosicrucianseerofthe most high we have the distinct assurance that the universe is at his will but a void. proposition2-'thatspace is illimitable' proposition3-'thatit is filledwith the element or elements which are the materials or material of which all separate existences are formed.lc.a.-inthat he is wrong. because in space there is no material for any thing. space is the roominwhich--material may be-.space has no limits; because the whole of creation,-every thing created, known and unknown,-there is room for them all. proposition4-'thatthis element or these elements contain i

formed.lc.a.-inthat he is wrong. because in space there is no material for any thing. space is the roominwhich--material may be-.space has no limits; because the whole of creation,-every thing created, known and unknown,-there is room for them all. proposition4-'thatthis element or these elements contain inherent unchangeable qualities' c.a.-icannot understand what he considers the nature of that element can be, which fills all space, and from which are created all things. proposition5-'thatthe element or elements filling the universe, with their inherent unchangeable qualities, are eternal, and constitute "deity" or the "all in all" of the universe' c.a.-hedoes not recognise the almighty as a distinct and separate power from nature. in that, of course, he is wrong. i cannot help remarking

, with their inherent unchangeable qualities, are eternal, and constitute "deity" or the "all in all" of the universe' c.a.-hedoes not recognise the almighty as a distinct and separate power from nature. in that, of course, he is wrong. i cannot help remarking that he is too elaborate in his opinions. strong opinions more simply expressed, would be better understood. proposition6-'thatthe eternal element or elements filling the universe is what men mean by nature; and the eternal unchanging qualities of the element or elements, what they mean by god' c.a.-beforei can distinguish the truth from the error ofhis arguments, i must better understand his way of expressing them. you must tell him, in the first place, that he makes the first false step when he recognizes nature and nature's god as

HANDBOOK OF EGYPTIAN MYTHOLOGY

e to sneferu but not to his successor khufu (cheops, the builder of the great pyramid at giza (see under kings and princes and magicians in deities, themes, and concepts. writing in the fifth century bce, the greek historian herodotus reported a legend that king khufu had been cursed by the gods for closing down their temples to divert resources to his pyramid. archaeological evidence suggests an element of truth to this tradition. local temples seem to have received little royal support during the fourth and fifth dynasties. the huge pyramid complexes of this era seem to concentrate wholly on the divinity of the king, but this is partly an accident of preservation. reliefs and statues in the badly damaged pyramid temples did once show the king interacting with many of the deities of egypt

mplex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the solar temple at heliopolis. a stellar element was also important in the pyramid texts. the king was destined to join the imperishable stars, and the god osiris was identified with the constellation of orion and the goddess isis with the dog star, sirius.20 the cult of osiris is hardly known before the fifth dynasty, but he gradually became the most important funerary god. one thing the pyramid texts are not is a collection of narrativ

not narratives, some spells in the coffin texts describe major events in the egyptian creation story and even provide evidence for egyptian views about the end of the world (see return to chaos under linear time in mythical time lines. the creator god atum-ra and his offspring shu and tefnut are particularly prominent. many texts deal with transformations of the sun god into various forms. a new element is a stress on the dangers faced by the sun god during his celestial voyages, such as attacks by the chaos monster apophis. the prominence of the solar cult leads some egyptologists to believe that the coffin texts were, like the pyramid texts, mainly generated by the priests of heliopolis. other egyptologists point to the huge range of deities that feature in this collection and see the c

oks is provided by the passing of time55 or by the geography of the underworld, which was imagined as divided into caverns or re- 24 handbook of egyptian mythology gions separated by guarded gates. every underworld book presents a different view of the topography of the afterlife, yet from the late eighteenth dynasty on, royal tombs included more than one book in their decoration.56 the pictorial element is dominant in most of the underworld books. with a few exceptions, the text is mainly in the form of captions to the images. underworld books such as the book of gates and the book of caverns are essentially more detailed forms of the maps of the underworld found on middle kingdom coffins. each hour or gate or cavern is represented by giant tableaux of hundreds of deities, demons, and mon

ee elements: the creation of a body, the transfer to that body of some part of the divine essence of the creator, and the animation of the body by the breath of life. some creator deities were more strongly associated with one of these elements than with the others. khnum, for example, was chiefly a creator of bodies, whereas shu and amun-ra were both gods of the unseen breath of life. the second element, the transfer of the divine essence, eventually led to the concept that all deities, or even all living beings, were not just made by a transcendent creator but were in some sense forms of the creator. from the new kingdom onward, this was a distinctive feature of egyptian religious thought. the creator was sometimes referred to as the one who made himself into millions or he who made hims

HELENA BLAVATSKY THE KEY TO THEOSOPHY

of these "experiences" are really the "i" or the ego, nor do they give "mr. smith" the feeling that he is himself, for he forgets the greater part of his daily experiences, and they produce the feeling of egoity in him only while they last. we theosophists, therefore, distinguish between this bundle of "experiences" which we call the false (because so finite and evanescent) personality, and that element in man to which the feeling of "i am i" is due. it is this "i am i" which we call the true individuality; and we say that this "ego" or individuality plays, like an actor, many parts on the stage of life. let us call every new life on earth of the same ego a night on the stage of a theater. one night the actor, or "ego" appears as "macbeth" the next as "shylock" the third as "romeo" the fo

solute thinks? page 33 the key to theosophy- hp blavatsky.txt a. no, it does not; for the simple reason that it is absolute thought itself. nor does it exist, for the same reason, as it is absolute existence, and be-ness, not a being. read the superb cabalistic poem by solomon ben jehudah gabirol, in the kether-malchut, and you will understand: thou art one, the root of all numbers, but not as an element of numeration; for unity admits not of multiplication, change, or form. thou art one, and in the secret of thy unity the wisest of men are lost, because they know it not. thou art one, and thy unity is never diminished, never extended, and cannot be changed. thou art one, and no thought of mine can fix for thee a limit, or define thee. thou art, but not as one existent, for the understandi

r they know that, if any man, whether he be learned or not, consider himself so great as to despise other men, he is like a blind man holding a candle-blind himself, he illumines others -ooo- on the source of the human soul q. how, then, do you account for man being endowed with a spirit and soul? whence these? a. from the universal soul. certainly not bestowed by a personal god. whence the moist element in the jelly-fish? from the ocean which surrounds it, in which it lives and breathes and has its being, and whither it returns when dissolved. q. so you reject the teaching that soul is given, or breathed into man, by god? a. we are obliged to. the "soul" spoken of in genesis is, as therein stated, the "living soul" or nephesh (the vital, animal soul) with which god (we say "nature" and im

ly three principles in fact; but then, in reality, their sthulopadhi, or the physical body, in its waking conscious state, their sukshmopadhi, the same body in svapna, or the dreaming state, and their karanopadhi or "causal body" or that which passes from one incarnation to another, are all dual in their aspects, and thus make six. add to this atma, the impersonal divine principle or the immortal element in man, undistinguished from the universal spirit, and you have the same seven again. they are welcome to hold to their division; we hold to ours [see 'secret doctrine, part 1, p. 182 for a clearer exposition] q. then it seems almost the same as the division made by the mystic christians: body, soul, and spirit? a. just the same. we could easily make of the body the vehicle of the "vital d

ental and spiritual condition. but such is the materialism of the age that the more we explain the less people seem capable of understanding what we say. divide the terrestrial being called man into three chief aspects, if you like, and unless you make of him a pure animal you cannot do less. take his objective body; the thinking principle in him-which is only a little higher than the instinctual element in the animal-or the vital conscious soul; and that which places him so immeasurably beyond and higher than the animal-i.e, his reasoning soul or "spirit" well, if we take these three groups or representative entities, page 57 the key to theosophy- hp blavatsky.txt and subdivide them, according to the occult teaching, what do we get? first of all, spirit (in the sense of the absolute, and

HINE PHIL ASPECTS OF EVOCATION

workable in practice, the power of the servitor was boosted. in 1993, the activity of eureka was linked with the neptune-uranus conjunction with the result that, on april 22nd, as neptune& uranus began to retrograde, eureka went .offline. the immediate result of this was that i suddenly found it much harder to get into a flow of creative thinking. it seemed that eureka had become such a dominant element in the dynamics of my own creative process that, once it was removed, i found it much harder to get into the appropriate frame of mind. i had become dependent upon the servitor. eventually, the servitor was recalled and disassembled in such a way that a .splinter. of it.s original power survived as a focus for illumination. having been made wiser by this experience, i only occasionally use

gives a sense of continuance. it becomes a motor attitude, and one.s attention is freed (if this is desired. rhythms also become .mirrored. by our brain activity, and they have powerful physiological effects on us. music therapists have found that people suffering from aphasia or huntingdon.s chorea (both neurological disorders which impair speech) can carry a tune, and group singing is a common element in therapeutic voice training. anthropologists have done a great deal of work examining the role that music plays in hallucinogenic journeys. the presence of music as a ritual accessory to hallucinogenic drug use can be observed on a wide cross-cultural base. marlene dobkin de rios, in her book hallucinogens: a cross-cultural perspective, suggests that the ritualised use of music within ha

HP LOVECRAFT A DARK LORE

choed above even the hill noises and the dogs' barking on the night wilbur was born, but no known doctor or midwife presided at his coming. neighbours knew nothing of him till a week afterward, when old wateley drove his sleigh through the snow into dunwich village and discoursed incoherently to the group of loungers at osborne's general store. there seemed to be a change in the old man- an added element of furtiveness in the clouded brain which subtly transformed him from an object to a subject of fear- though he was not one to be perturbed by any common family event. amidst it all he showed some trace of the pride later noticed in his daughter, and what he said of the child's paternity was remembered by many of his hearers years afterward 'i dun't keer what folks think- ef lavinny's boy

fact that 'lavinny's black brat' had commenced to talk, and at the age of only eleven months. his speech was somewhat remarkable both because of its difference from the ordinary accents of the region, and because it displayed a freedom from infantile lisping of which many children of three or four might well be proud. the boy was not talkative, yet when he spoke he seemed to reflect some elusive element wholly unpossessed by dunwich and its denizens. the strangeness did not reside in what he said, or even in the simple idioms he used; but seemed vaguely linked with his intonation or with the internal organs that produced the spoken sounds. his facial aspect, too, was remarkable for its maturity; for though he shared his mother's and grandfather's chinlessness, his firm and precociously sh

e stench-filled reading-room till the examiner came and the prostrate thing could be covered up. meanwhile frightful changes were taking place on the floor. one need not describe the kind and rate of shrinkage and disintegration that occurred before the eyes of dr armitage and professor rice; but it is permissible to say that, aside from the external appearance of face and hands, the really human element in wilbur whateley must have been very small. when the medical examiner came, there was only a sticky whitish mass on the painted boards, and the monstrous odour had nearly disappeared. apparently whateley had had no skull or bony skeleton; at least, in any true or stable sense. he had taken somewhat after his unknown father. vii. yet all this was only the prologue of the actual dunwich ho

hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by a noxious alliance with distorted hidden powers. presently, as i gazed abstractedly at the moonlit panorama, my eye became attracted by something singular in the nature and arrangement of a certain topographical element. without having any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in t

ound on the pawtucket west road. then suddenly i came- by a rare piece of chance, since it was not in the main body of records and might easily have been missed- upon something which aroused my keenest eagerness, fitting in as it did with several of the queerest phases of the affair. it was the record of a lease in 1697, of a small tract of ground to an etienne roulet and wife. at last the french element had appeared- that, and another deeper element of horror which the name conjured up from the darkest recesses of my weird and heterogeneous reading- and i feverishly studied the platting of the locality as it had been before the cutting through and partial straightening of back street between 1747 and 1758. i found what i had half expected, that where the shunned house now stood, the roule

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

he first sources of the other beings can only be guessed at with bated breath. all this, of course, assuming that the non-terrestrial linkages and the anomalies ascribed to the invading foes are not pure mythology. conceivably, the old ones might have invented a cosmic framework to account for their occasional defeats, since historical interest and pride obviously formed their chief psychological element. it is significant that their annals failed to mention many advanced and potent races of beings whose mighty cultures and towering cities figure persistently in certain obscure legends. the changing state of the world through long geologic ages appeared with startling vividness in many of the sculptured maps and scenes. in certain cases existing science will require revision, while in othe

tissue from which to breed stone lifters and subsequent beasts of burden for the cavern city, and other protoplasmic matter to mold into phosphorescent organisms for lighting purposes. at last a mighty metropolis rose on the bottom of that stygian sea, its architecture much like that of the city above, and its workmanship displaying relatively little decadence because of the precise mathematical element inherent in building operations. the newly bred shoggoths grew to enormous size and singular intelligence, and were represented as taking and executing orders with marvelous quickness. they seemed to converse with the old ones by mimicking their voices- a sort of musical piping over a wide range, if poor lake s dissection had indicated aright- and to work more from spoken commands than fro

cond carving- a sort of palimpsest formed after the obliteration of a previous design. in nature it was wholly decorative and conventional, and consisted of crude spirals and angles roughly following the quintile mathematical tradition of the old ones, yet seemingly more like a parody than a perpetuation of that tradition. we could not get it out of our minds that some subtly but profoundly alien element had been added to the aesthetic feeling behind the technique- an alien element, danforth guessed, that was responsible for the laborious substitution. it was like, yet disturbingly unlike, what we had come to recognize as the old ones art; and i was persistently reminded of such hybrid things as the ungainly palmyrene sculptures fashioned in the roman manner. that others had recently notic

HP LOVECRAFT BEYOND THE WALL OF SLEEP

gion; one of those strange, repellent scions of a primitive colonial peasant stock whose isolation for nearly three centuries in the hilly fastnesses of a little-traveled countryside has caused them to sink to a kind of barbaric degeneracy, rather than advance with their more fortunately placed brethren of the thickly settled districts. among these odd folk, who correspond exactly to the decadent element of "white trash" in the south, law and morals are non-existent; and their general mental status is probably below that of any other section of native american people. joe slater, who came to the institution in the vigilant custody of four state policemen, and who was described as a highly dangerous character, certainly presented no evidence of his perilous disposition when i first beheld h

HP LOVECRAFT THE LURKING FEAR

hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by a noxious alliance with distorted hidden powers. presently, as i gazed abstractedly at the moonlit panorama, my eye became attracted by something singular in the nature and arrangement of a certain topographical element. without having any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in t

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

le metal. its condition was almost perfect, and one could have spent hours in studying the striking and puzzlingly untraditional designs- some simply geometrical, and some plainly marine- chased or moulded in high relief on its surface with a craftsmanship of incredible skill and grace. the longer i looked, the more the thing fascinated me; and in this fascination there was a curiously disturbing element hardly to she classified or accounted for. at first i decided that it was the queer other-worldly quality of the art which made me uneasy. all other art objects i had ever seen either belonged to some known racial or national stream, or else were consciously modernistic defiances of every recognized stream. this tiara was neither. it clearly belonged to some settled technique of infinite m

ilure- for who could crouch blindly while a legion of croaking, baying entities of unknown source flopped noisomely past, scarcely more than a hundred yards away? i thought i was prepared for the worst, and i really ought to have been prepared considering what i had seen before. my other pursuers had been accursedly abnormal- so should i not have been ready to face a strengthening of the abnormal element; to look. upon forms in which there was no mixture of the normal at all? i did not open my eyes until the raucous clamour came loudly from a point obviously straight ahead. then i knew that a long section of them must be plainly in sight where the sides of the cut flattened girt and the road crossed the track- and i could no longer keep myself from sampling whatever honor that leering yell

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

er you have done that is of any significance to what you are and the way you live. even relatives might affect your life and people you react to. you must even list all your possessions, a complete assessment of everything connected to you. write it all out. it should be clearly and briefly stated, line by line, item by item, covering you from top to bottom, everything you consider a contributing element to your physical appearance or mental attitudes. when you have written all these things out, draw a two-column checklist beside it. examine each item on the list from the point of "what, of all these things, do i consider important to myself" the questions for a yes and no in each of the columns are "what do i like? what is it that bugs me" it can't be a matter of what your mother thinks i

ty, chance, or death (william shakespeare) when you are dealing with numbers, there is a comfortable and organized system that exists around you. there are numerical values to everything, every form of life. every piece of energy, every chemical reaction has a mathematical equation to represent it. even the atomic structure of things is organized in a way that can be represented by numbers. every element known to man has a numerical value based on its atomic weight or the number of protons and electrons in its individual atoms. numbers are basic to life; they are inherent in all things. so if we want to establish control over things, as witches do, it is natural that we explore the relation between us and the numbers that mean something to our lives. we are not ruled by numbers, although s

INITIATION INTO HERMETICS

blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the

l part of it, but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, a

iple of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. by now the reader has surely realized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic pictur

reader so far that he is able to deal with the subject in the proper way and to find the practical key to the branch of knowledge most suitable for him, i will be glad to see that the purpose of my book has been fulfilled. 2. the principle of fire as it has been said before, akasa or the etheric principle is the cause of the origin of the elements. according to the oriental scriptures, the first element born from akasa is believed to be tejas, the principle of fire. this element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall

ent as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall be light. the origin of the light, of course, is to be sought in the fire. each element and therefore that of fire, too, has two polarities, i.e, the active and the passive one, which means positive) and negative. plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. there are always two basic qualities, which must be clearly distinguished in each element. religions have always imputed t

INTERVIEW WITH ANDREW CHUMBLEY

ophite-sabbatic lore within the cultus, its historical provenance is primarily rooted in oral transmission. nonetheless, beyond the passing of word from mouth to ear, there are many diverse linkages which prefigure the complex form seen in the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circl

IRISH WITCHCRAFT AND DEMONOLOGY

, in religion and politics, but as a rule they were distinct, and this became even more marked after the spread of the reformation. it was therefore in the anglo-norman (and subsequently in the p. 4 protestant) portion of the country that we find the development of witchcraft along similar lines to those in england or the continent, and it is with this that we are dealing in this book; the celtic element had its own superstitious beliefs, but these never developed in this direction. in england and scotland during the medi val and later periods of its existence witchcraft was an offence against the laws of god and man; in celtic ireland dealings with the unseen were not regarded with such abhorrence, and indeed had the sanction of custom and antiquity. in england after the reformation we se

rror lest the devil should carry him off that he begged mr. blair to sit up with him all hallow-night, which he did, spending the time very profitably in prayer and exhortation, which encouraged the man to defy satan and all his works. the upshot of the matter was, that he became very charitable to the poor, and seems to have entirely renounced his intemperate habits. 1 rejecting the supernatural element in the above as being merely the fruits of a diseased mind, there is no reason to doubt the truth of the story. mr. blair also met with some strange cases of religious hysteria, which became manifest in outbursts of weeping and bodily convulsions, but which he attributed to the devils "playing the ape, and counterfeiting the works of the lord" he states that one sunday, in the midst of pub

he actual process, which, as we shall see, the mayor contemplated, p. 107 but did not actually carry out. the suspected witch is taken, her right thumb tied to her left great toe, and vice versa. she is then thrown into the water: if she sinks (and drowns, by any chance) her innocence is conclusively established; if, on the other hand, she floats, her witchcraft is proven, for water, as being the element in baptism, refuses to receive such a sinner in its bosom "florence newton was committed to youghal prison by the mayor of the town, 24th march 1661, for bewitching mary longdon, who gave evidence against her at the cork assizes (11th september, as follows "mary longdon being sworn, and bidden to look upon the prisoner, her countenance chang'd pale, and she was very fearful to look towards

the threat of what the apparition could and might do to him scared him into a promise of justice. about five years later, when the story was forgotten, costlet began to threaten the boy with an action, but, coming home drunk one night, he fell off his horse and was killed. in the above there is no mention of the fate of davis. p. 142 whatever explanation we may choose to give of the supernatural element in the above, there seems to be no doubt that such an incident occurred, and that the story is, in the main, true to fact, as it was taken by glanvill from a letter of mr. thomas alcock's, the secretary to bishop taylor's court, who must therefore have heard the entire story from taverner's own lips. the incident is vividly remembered in local tradition, from which many picturesque details

hcraft had taken place in ireland, of which law had heard, and from the report of which he formed his opinion relative to the certain amount of commonsense displayed by the magistrates in that country, in contradistinction to scotland, where the very slightest evidence sufficed to bring persons to torture and death. in the following tale 1 the ghostly portion is rather dwarfed by the strong fairy element which appears in it, and, as we have already shown, many witchcraft cases in scotland were closely interwoven with the older belief in the "good people; lord orrery, when giving the account to baxter, considered it to be "the effect of witchcraft or devils" the reader is free to take what view he likes of the matter! the lord orrery mentioned therein is probably roger, the second earl, who

ISIS UNVEILED

allic worship, tfaaumaturgical wondos wrought by satan, human sacri- fices, incantations, witchcraft, magic, and sorcery are recalled; and dehonisu is confronted with rpiritwuitm for mutual recognition and identification. our modem demonolo^ta conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phauicism in the christian symbols. a strong spiritual element of this worship may be easily demonstrated in the dogma of the immaculate conception of the virgin mother of god; and a physical element equally proved in the fetish-worship of the holy livju of sts. cosmo and damiano at laemia, near naj; a successful traffic in which er-votos in wax was carried on by the clergy annually, until bardy a century ago* we &id it rather unwise on the part of ca

penetrated by few e^orers. the neces- sity which it involved of being well acquainted with the dead languages naturally limited the number of students' besides there was less popular need for it so long as people could not replace the christian orthodoiqr by something more tan^ble. it is one of the moat un- deniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. the voice of truth "a voice stronger than the voice of mighty thun- derings" speaks to the inner man in the nineteenth century of the christian era, as it spoke in the corresponding century b. c. it is a useless and unprofitable task to offer to humanity the choice between a future life and annihilation. the only chance that remains for those frien

law(.1 sam, 155. cbm. ccjemmi: the mgfholon of uu bindat. p. 331. digitizecoy google so isis unveiled xviii, 25-27) is accepted as a standard by christians, they would do well not to cast into the teeth of heathen the impudicities of their faiths. remembering the suggestive parable of jesus, they ou^t to cast the beam out of thor own eye before plucking at the mote in their neighbor's. the sexual element is as marked in christianity as in any one religions* certainly, nowhere in the vedaa can be found the coarseness and downright immodesty of language, that hebraists now discover throughout the mosaic bible. it would profit little were we to dwell much upon subjects which have been disposed of in such a masterly way by an anonymous author whose work electrified england and

f i^oar. hie ptewnce of the woman tt rnn identifie* tbe two u symbolic of ids, or ut natare; and a man bowing down b adoration thereof ihows tbe mme idea as ii depicted in asiyrian culptiike, whet males offer to the goddess symaajr of la >i(mbm" set anciml pagan and uod m ckrittian symmww, p. 91: 2nd ed. new york. digitizecoy google 110 isis nnteiled whole roman catholic image-worship the madonna element and reforming the faith to protestantism. the enforcement of the late dogma of the immaculation was prompted by this very secret reason. the science of symbology was mulring too rapid progress. blind faith in the pope's infallibility and in the immaculate nature of the virgin and afker atkestral female lineage to a certain remove could alone save the church from the indiscreet revelations

dless and utterly meaningless speculations about the' son of man' would have been impossible; and humanity would now have but one religion and one god. it is this absence of all proof, the lack of the least positive clew about him whom christianity has deified, that has caused the present state of perplexity. no pictures of christ were possible until after tbe days of constantine. when the jewish element was nearly eliminated among the followers of the new religion. the jews, apostles, and disciples, whom the zoroastrians and the p&rsts had inoculated with a holy horror of any form of images, would have considered it sacrilegious to represent in any way or shape their master. the only authorized image of jesus, even in the days of tertullian, was an auegorical representation of the 'good s

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

they have been too well and too long established. it should become apparent then that the mechanisms of preparing the geomantic symbols to be used for the divination are almost completely under the control of these unconscious factors. we may assume, by the same token, that they have personalities of their own which, in geomancy, are called the governing genii of the planets operating through the element of earth. introduction 9 jung's definition of the collective unconscious, which is involved in these concepts, is so appropriate that i feel compelled to quote it at some length. in his book modern man in search of a soul, he wrote 'it (the unconscious) contains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one gener

is topic to indicate that care, too, has to be exercised on this matter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prog

orn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of

fe. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the

of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the appropriate angle to banish. since we wish to invoke the element of earth, we must start therefore at the topmost single point and move downwards to the left, viz: 44 a practical guide to geomantic divination the weapon employed for invoking is the coloured pen or pencil used to record the geomantic symbols as already described. first of all, however, take the small plastic cup or tumbler employed to shake the dice, and invert it near the top of form no

JASMUHEEN THE FOOD OF GODS

universe is therefore an elaborated carrier of all the other six elements. the further the process of unfolding proceeds towards the material sphere, the weaker the influence of the higher elements progressively becomes as the influencing field of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own characteristic individuality, but also the aspects of the preceding elements. 1) cosmic monad: the first and unmanifest logos which breaks into the seven elements of: earth, fire, water, air, akasa& cosmic fire. it is the cosmic monad from which the food of gods flows in its

the reservoir of all psychic, moral and physical emanations of the earth. it is on this wave length that the food of gods can flow into our physical form via the violet light and through the higher aspects of our awakened mind. 7) physical universe: the body or garment of the six more ethereal elements preceding it. these seven elements with their numberless sub-elements are aspects of the first element, the cosmic monad and are connected to the seven human senses, of which people who exist in the beta field usually only use five. in order to access the channel of the food of gods, we need to activate our 6th and 7th senses and utilize the elements that work with them. the relationship between the elements and our physical senses are as follows: astral light: hearing; 2. air: touch; 3. fi

utilize the elements that work with them. the relationship between the elements and our physical senses are as follows: astral light: hearing; 2. air: touch; 3. fire: sight; 4. water: taste; 5. earth: smell; 6. akasa: intuition; 7. sea of fire: knowing for those open to the metaphysical aspects of this, in dimensional biofield science, the quantum field is an aspect of akasa, which is the second element of the constitution of the universe. the first element is termed a principle and is boundless, inconceivable and the root from which all the other six elements of the universe grow and each element evolves from the one preceding it. akasa is semi-manifest, being the origin of the cosmic soul, the source of all intelligent order and laws in the universe. akasa and cosmic fire are the elemen

ences in these zones. here the meeting of beings of great light is common as we learn how to match and hold frequency fields with those on the buddhic wave, or the christ wave, or the madonna frequency. all is possible in these realms for all doors are open and as we think things, they often manifest automatically before us, delivered by a universe that sees us as gods in form. there is one other element that determines how and when we have this experience and that is grace. frederick buechner wrote something that touched me re grace, he said: the grace of god means something like: here is your life. you might never have been, but you are because the party wouldn t have been complete without you. here is the world. beautiful and terrible things will happen. don t be afraid. i am with you

is immortality. kriya-yoga can be used to direct light through the grids as in the work of the geomancers and the dimensional biofield science technicians and it is kriya- yoga that sustains the bio-shield devices. kriya-yoga also feeds our chakras and their associated meridians. agni-yoga is often practiced by rebirthers and those who utilize the power of the elements as agni-yoga works with the element of fire which ignites the fire within as the origin of universal creation. agni-yoga allows us to draw a stream of nourishment through the central sun via our lower tan tien, or sacral chakra, and it is this ability that differentiates us from the solar feeders. agni-yoga connects us with lord helios, the intelligence that controls the light dispersion through the sun. divine nutrition: th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s it were, of very fire, like waters of the rock! truly, out of sparks can be displayed a whole acreage of fireworks. forests can be conceived of flame-palaces of the fire; grandest things soul-things last things all things! wonder no longer, then, if, rejected so long as an idolatry, the ancient persians, and their masters the magi, concluding that they saw all in this supernaturally magnificent element, fell down and worshipped it; making of it the visible representation of the very truest; but yet, in man s speculation, and in his philosophies, nay, in his commonest reason, impossible god: god being everywhere, and in us, and, indeed, us, in the god-lighted man; and 70 the rosicrucians. impossible to be contemplated or known outside, being all! lights and flames, and the torches, as it

r would the specks and spots and stars of fire stop in this dense world-medium, in this tissue or sea of things, could it farther and farther fasten upon and devour the solids: eating, as it were, through them. but as this thick world is a thing the thickest, it presses out, thrusts, or gravitates upon, and stifles, in its too great weight; and conquers not only that liveliest, subtlest, thinnest element of the solids, the finest air, by whatever chemical name oxygen, azote, azone, or what not it may be called; which, in fact, is merely the nomenclature of its composition, the naming of the ingredients which make the thing (but not the thing. the denseness of the world not only conquers this, we repeat; but, so to figure it, matter stamps upon, effaces, and treads out fire: which, else, wo

lt over a floor as underplacing all things, we recognise, we espy, we descry, and we may, lastly, admit the mysterious sacredness of fire. for why should we not admit it? of course, it will not for a moment be supposed that we mean anything like or in its nature similar to ordinary fire. we hope that no one will be so absurd as to suppose that this in any manner could be the mysterious and sacred element for which we are contesting. where we are seeking to transcend, this would be simply sinking back into vulgar reason. while we are seeking to convict and dethrone this world s reason as the real devil, this would be distinctly deifying common sense. of common sense, except for common-sense objects, we make no account. we have rather in awed contemplation the divine, ineffable, transcendent

day after, it is the publication of unsuspected tales from the norse: but all go to heap up the proofs of our consanguinity with the peoples of history, and of an original general belief, we might add. what meaneth the altar, with its mysterious lights? what mean the candles of the catholic worship, burning even by day, borne in the sunshine, blazing at noon? what meaneth this visible fire, as an element at mass, or at service at all? wherefore is this thing, light, employed as a primal witness and attestation in all worship? to what end, and expressive of what mysterious meaning, surviving through the changes of the faiths and the renewal of the churches, and as yet undreamt, burn the solemn lamps in 108 the rosicrucians. multitude, in their richly worked, their highly wrought, cases of s

fire-subjects mean, of which men guess so little, and know less? what should this whole principle of fire and of sacrifice be? what should it signify, but the rendering over and the surrender-up, in all abnegation, of the state of man, of the best and most valued entities of this world, past and through the fire, which is the boundary and border and wall between this world and the next? that last element of all, on which is all, fire, having most of the light of matter in it, as it hath most of the blackness of matter in it, to make it the fiercer; and both being copy, or shadow, of the immortal and ineffable spirit-light, of which, strange as it may sound, the sun is the very darkness! because that, and the whole creation, as being degree, or even, in its wonders, as greater or less, beau

JESSUP MK THE CASE FOR THE UFO

e of individuals while in the company of their peers. there is not much hypothecating to be done with these. the stories can be told, and the cases lumped together as one big unexplained group of events. no explanation other than that of abduction by intelligently navigated aerial or celestial craft can be advanced: it is almost a case of proof by default. with planes, there is perhaps some added element other than metal fatigue which involves striking some apparently solid object while in the air, or being rent by unimaginable forces just before falling (because of this additional evidence i have put the accidents to planes into a separate section of part three, below) planes seem to hit something which crushes them or tears them apart, which is nevertheless invisible, and which strikes w

o the eye. ark in stasis, then came out of stasis. from such analysis we come by easy stages to conceive of a force, ray, or focal point, in some force-field either; unknown to us, or at least not understood, which produces rigidity in a localized or sharply delimited volume of air, or possibly in space itself. we are thinking of something like crystals of ice freezing within a body of water. the element remains the same but its physical attributes change suddenly and drastically. deh o, they can't prove it yet! another example might be the passage of a limited but powerful magnetic field through a scattering of iron filings or iron powder. before the approach of the magnetic flux, the powder lies loose, flexible, and penetrable. yet, when the flux enters it, invisibly and imperceptibly to

these spatial wanderers could be so close to the earth that parallax would be noticeable between observers only a few score miles apart. it has remained for us, awakening to the importance of those old observations, to make what we can of parallax studies for determining the distance of the objects sighted. it is not astonishing that our findings substantiate earlier analyses, but there may be an element of amazement in finding that these bodies are being navigated within the earth-moon system. there is something more of astonishment, however, in finding that the astronomical observations include two distinct and divergent types of bodies: the solid, geometrically shaped structures, and the illdefined nebulous clouds. both have been recorded by impeccable witnesses. both have been shown to

ction of greatest gravity, on the surface of the spatial iceberg exactly as, and for the same reasons that, the sun and moon pull water toward the proximate side of the earth in their production of ocean tides. we come to the inevitable conclusion, therefore, that this series of falling ice cannot be explained other than as vast masses of ice in orbital motion, in which case they are an intrinsic element of the space life or space craft, and that their very inconsistency indicates intelligence in space. since they are not consistent with natural laws, there must be direction behind them. falling stones what, indeed, do "falling stones" have to do with ufo's? we shall list, herein, but a few of the more interesting and entertaining examples of stones having fallen from space, and we can not

of which require water for their environment, or at least a moist habitat. many falls are reported in clear weather from a clear sky, but most are associated with torrential downpours of water not an ordinary rain. in some cases, isolated and strange-looking clouds are responsible, and some of these suddenly appear in otherwise cloudless skies. the descriptions of these storms and clouds have an element of similarity and the haunting suggestion arises that these storms and clouds are the result of artificial conditions as opposed to ordinary meteorological forces. this does not prove that hydroponic tanks exist for the convenience of our space race; however, whether these tanks are for supplies or experimentation, it substantiates our thesis for either a race originally from earth which d

K AMBER THE BASICS OF MAGICK

ysical objects. 4) telepathic receiver- the ability to directly receive thought (communication) at a distance, with no physical connection to the sender. there are many everyday examples of this, in which we think something just as another person is about to say it. this is an easy one to test for through experiment. very dramatic cases of telepathy have been recorded; there is often an emotional element in such cases. 5) a medium, as in a seance. 6) experience with a ouija board, pendulum, or automatic writing. 7) precognition- to forsee the future. again, highly emotional events are the ones most likely to be 'tuned in. examples of pk pk, the abreviation for psychokinesis, is the active or sending side of psychic phenomena. the theory here is that psychic force is sent out from the indiv

into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system use

or the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick ritual) and the archangels also correspond with these same elements- element suit quarter archangel= earth pentacles north uriel water cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book

side of sushumna (nearest your right hand) is the *pingala* nadi, having yang qualities. chakras are visible to clairvoyant sight as varously colored rotating circles or funnels. in the east they are described as petaled flowers or lotuses. sources disagree on the colors. the first chakra, located at the base of the spine at the perineum is the *root chakra, muladhara. it primarily relates to the element of earth and to psychic smell. the second chakra, known as the *sacral center, svadhisthana, is located above and behind the genitals. its dominant element is water, and it is related to psychic taste. third of the chakras is the *solar plexus, manipura, located at the navel and corresponding with the emotions and with the element of fire; also with psychic sight (clairvoyance. the *heart

adhisthana, is located above and behind the genitals. its dominant element is water, and it is related to psychic taste. third of the chakras is the *solar plexus, manipura, located at the navel and corresponding with the emotions and with the element of fire; also with psychic sight (clairvoyance. the *heart chakra, anahata, is the fourth chakra, located over the heart and corresponding with the element of air, and also with psychic touch. the fifth chakra is the *throat chakra, vishuddha, the basics of magick get any book for free on: www.abika.com 16 located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience. the remaining two chakras are very important. they relate mostly to elevated states of consciousness. the *frontal chakra (or 'third eye) ajn

KETAB E SIYAH

ll offer thee no blissful nirvana- witness now the nature of the mind that dwells within me. and he spoke to me of essence, and of creative instance, and of design according to impulse and not to law. and in my confusion i answered, then i must consider myself incomplete, for thou host shown me things which i cannot easily comprehend. but i would hear more of this will, for it doth seem a radical element, of neither divine nor chaotic origin. and lucifer answered, thou who knew not independence of will shall now be the first to realize these qualities apart from my own self. and thy response forebodes much, for, had thou rejected concept of challenge, i should have held my own thought for impossible delusion. but as thou, tasting of knowledge, demand more, i shall name thee beelzebub, lord

LAITMAN M BASIC CONCEPTS IN KABBALAH

e will to enjoy brings forth needs, and these generate movement towards attaining the desired object. in this case (the first level) the will to enjoy is very small. it therefore affects only the sum of all the elements, and is not separately manifested in each of the inanimate elements of nature. at the next level (vegetative, the will to enjoy is bigger, and already manifests in each particular element. hence, each element at the vegetative level already possesses the ability for individual movement (for example, plants open their petals and turn toward the sun. this level includes such processes as absorption and excretion, yet beings at this level still lack the sensation of individual freedom of will. at the third level (animate, the will to receive pleasure grows even larger. desire

el already possesses the ability for individual movement (for example, plants open their petals and turn toward the sun. this level includes such processes as absorption and excretion, yet beings at this level still lack the sensation of individual freedom of will. at the third level (animate, the will to receive pleasure grows even larger. desire produces individual sensations in each particular element and creates a unique life for everyone, one that differs from those of the others. however, there is no sense of empathy with others at this level. these beings still lack the necessary compassion or joy with regard to others. at the last, fourth level (human, the will to enjoy creates the sensation of others. for example, the difference between the third and the fourth levels is similar t

LAITMAN M FROM CHAOS TO HARMONY

lity of his desires. it is also in the fact that man s desires constantly increase and change, both during the lifetime of an individual, and throughout the generations. examining the evolutionary history of other species, such as primates, indicates that several thousand years ago, primates were practically identical to those living today. while it is true that primates, too, change, as does any element in nature, these are biological changes, like the geological changes occurring in minerals. humankind, however, has gone through substantial changes over time. chapter one: desire is ever ything 39 evolution of the human desire for pleasure the evolution of the desire for pleasure caused man to sense a constant need to develop, to invent, and to discover new things. a greater desire means

sand. they tried their hardest to pick him up by pushing their trunks and their tusks under his body. some even broke their tusks in the process. lastly, friends of a female elephant that had been hit by a poacher s bullet to her lungs, bent under her to prevent her from falling. a communal society among animals the animal world presents some spectacular examples of communal societies where each element works to benefit the whole. such societies include ants, mammals, and birds. biologists avishag and amotz zahavi researched the communal life of the arabian babbler, a songbird found in large numbers in the arid lands of the middle east. they described many altruistic phenomena. the arabian babblers live in groups, co-operate in defending their territory, and collectively tend to the singl

nsequently, a new entity a bacterial colony was formed, which was better suited to the environmental conditions. a bacteria is actually a community of bacteria that functions as a single organism. by these very rules, unicellular creatures began to evolve and became multicellular creatures, ultimately comprising complex bodies of plants, animals, and people. 60 from chaos to harmony each distinct element has a personal, egoistic interest. however, the essence of evolution is that elements with personal interest unite into a single body and work for the collective interest of that body. sahtouris regards the process that humanity is presently undergoing as a necessary step to forming a single human family a community that will provide for the interest of us all, provided we function as heal

the balance is breached, the organism begins to disintegrate. thus, the ability to reconstruct the balance is a necessary condition for the existence of life. 62 from chaos to harmony in fact, the body expends its entire protective power on maintaining the balance. when we speak of a strong body or a weak body, we refer to its ability to preserve its balance. preserving the balance requires each element to act altruistically regarding the system it is part of, and which provides the basis of nature s comprehensive harmony and perfection. if a certain element does not abide by life s principle of altruism, it thus breaches the balance. these two terms altruism and balance are therefore intertwined by way of cause and effect. in all creatures but man, there is a balancing software that make

g pleasure from their suffering. only man can experience satisfaction at another s sorrow. there is a well-known maxim that states that it is much safer to walk next to a satiated lion than next to a satiated human being. the egoistic goals that have grown in us from generation to generation, often at the expense of others, are in sharp contrast to nature s fundamental aim: to give each and every element an optimal existence. this is why human egoism is the only detrimental force in the world, the only force that tips the balance in nature s overall system. in his essay, peace in the world, baal hasulam writes, the equal side in all the people of the world is that each and every one of us stands ready to abuse and exploit all the people for his own private benefit with every means 64 from

LAITMAN M KABBALAH REVEALED

family, a planetary civilization. however, this civilization should not be a monolithic culture where everyone follows the same ideas, and one person or nation dictates those ideas to everybody else. rather, it should be a diverse civilization whose elements join together to maintain and develop the whole system, the planetary civilization of humankind. 18 kabbalah revealed this diversity is the element of harmony, the element of peace. every society that has survived has possessed it. only western and westernized societies have forgotten it. in the process of creating technical and economic progress, they have fragmented the integrity, the oneness of the system. it is high time we restore it. as i learned through my acquaintance with dr. laitman s writings, kabbalah in its authentic form

xminerals, plants, and animals x instinctively follow nature s altruistic law. only human behavior is in contrast with the rest of nature and with the creator. moreover, the suffering we see around us is not just our own. all other parts of nature also suffer from our wrongful actions. if every part of nature instinctively follows its law, and if only man does not, then man is the only corrupted element in nature. simply put, when we correct ourselves from egoism to altruism, everything else will be corrected, as well xecology, famine, war, and society at large. enhanced perception there is a special bonus to altruism. it may seem as if the only change will be putting others before ourselves, but there are actually far greater benefits. when we begin to kabbalah: then and now 35 think of

, we re unable to assess our situation correctly. that s not to say that catastrophes never happened before, but our time is unique in the sense that today it is happening on all the (narrow) road to freedom 127 fronts, instantaneously xin every aspect of human life, and around the globe. 2. discovering why it exists. a crisis occurs when there s a collision between two elements, and the superior element forces its rule on the inferior one. human nature, or egoism, is discovering how opposite it is from nature, or altruism. this is why so many people feel distressed, depressed, insecure and frustrated. in short, the crisis isn t really happening on the outside. even though it certainly seems to take up physical space, it is happening within us. the crisis is the titanic struggle between th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ithout reservation, and to be what he wants us to be. we would not have the least concern for ourselves, and would give no thought to ourselves. in fact, we would cease to be aware of our own selves and would transfer all our feelings from ourselves to him, trying to approach him and to live by his thoughts and his will. perceiving the creator- 17- from the above, it should be clear that the only element lacking in our world is our perception of the creator. the attainment of such a perception should be our sole purpose in this world. this is the one goal we should spare no effort to achieve, for only when we can perceive the creator can we receive his help. this would save us from both the calamities of this life and from a spiritual death, thereby according us spiritual immortality witho

w to continually check and correct our course, we are sure to deviate from the correct path. furthermore, if we make even the slightest deviation at any point along the journey, then our error will increase with every step as we continue moving forward. consequently, we will get farther and farther from our set goal. before our souls descend into this world, they are a part of the creator, a tiny element of him. this element is known as "the root of the soul" the creator places the soul into the body so it can elevate the body s desires when the soul rises and merges with the creator again. in other words, the soul is placed into the body when a person is born into this world to overcome the desires of the body. by overcoming the desires of the body, the soul ascends to the same spiritual

the soul rises and merges with the creator again. in other words, the soul is placed into the body when a person is born into this world to overcome the desires of the body. by overcoming the desires of the body, the soul ascends to the same spiritual level it descended from, experiencing far greater pleasures than it had in its initial state when it was part of the creator. at this point, a tiny element is transformed into a whole spiritual body, and is 620 times greater than was the original element before it descended into this world. thus, in its complete state, the spiritual body of the soul consists of 620 parts, or organs. each part is considered to be a spiritual law or spiritual act (mitzvah. the light of the creator or the creator himself (which are the same) that fills every par

true spiritual pleasure. for this reason, drugs are subconsciously seen by society as the most dangerous addiction, although they present no immediate hazard to other people- 86- attaining the worlds beyond 9 a plea for help the only thing that the creator created in us is our egoism. if we can nullify the effects of our egoism, then we will once again perceive only the creator, and the egoistic element will no longer exist. when working on ourselves, we should try to cultivate both a sense of our own inferiority in relation to the creator, and a sense of pride in the fact that as human beings we are the center of creation. we are accorded this position if we fulfill the purpose of all creation; otherwise, we are no more than animals. as a result of experiencing these two contradictory st

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

action. this process precedes the formation of any matter known to us, long before the material formation of our universe. since this will to receive stems from the light s action, it senses the light (the pleasure) at a very minimal level. at this point the will to receive has no independent desire for the light. to make it independent and further develop the will to receive, we must add another element: the will s awareness of its own existence. the creator (light) gives the will to receive the sensation that it exists, that there is a giver, meaning something that gives it the pleasure it is experiencing. thus, once the will to receive senses pleasure, it begins to sense the giver of the pleasure within the pleasure. t h e n a t u r e o f m a t t e r 29 similarly, when we receive a gift

eator. this evolution results from an interior collision in the creature between the two factors the pleasure and the giver of the pleasure. in reality, all that exists is these two elements. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 34 state three also marks the awakening of a new desire in the creature: envy toward the creator. in this respect, envy is a positive and useful element because it propels us to evolve further. finally, at the end of state four, the creature feels that it is bringing pleasure to the creator. thus, it considers itself holding the same status as the creator, and feels the pleasure that comes with having achieved the creator s status, the pleasure from giving, from being a creator. this state of being creates in the creature a desire to enjoy

a l a h m e e t s q ua n t u m p h y s i c s 46 is like a decent person who has gone astray and now reawakens to return to decency. in fact, in order to cross the barrier that separates the corporeal world from the spiritual world, we must change our intention from relating to each other hatefully to relating to each other with love. the same rules apply to all parts of creation, from the lowest element of reality to the highest. it all depends on the perspective of the observer who discovers the rules. however, until a science is mathematically established, it cannot be considered a science. for example, quantum physics relates to a reality confined by time and space. but what we are talking about here is beyond time and space. hence, as long as quantum physics is not extended to include

erceive fifty million bits of information per second, gathered as streams of information in the consciousness. the subconscious processes the information mathematically, but it only processes a tiny fragment of the information some fifty bits of information per second. evidently, there is a huge gap between the received fifty million bits of information and the processed fifty bits. the important element to note is that the subconscious sends to the brain only the information that the brain determined in advance would be meaningful. the rest of the information is dismissed by the subconscious. these findings appear to corroborate the kabbalah perspective with regard to the will to receive. it is still unknown whether cutting-edge science and prominent researchers realize that the evolution

ing events in the universe. they will even insist that there is no other model. reality is made solely of a universe and a toy train within it; there is no builder, no engineer who designs and builds the toy train. alongside this view, there is a branch of modern science called quantum mechanics. this branch acknowledges that the theory we just presented is incorrect, and that there is in fact an element of complete freedom in the physical universe where particles of atoms do not behave mechanically, but choose how to behave. i am using the word choose in quotation marks because our language is too limited to explain it sufficiently. the real problem is that science cannot say anything about the nature b e t w e e n k a b b a l a h a n d s c i e n c e 57 of whatever makes those choices, he

LAITMAN M THE PATH OF KABBALAH

expression in this world, how they climb up and down, to and from our world with a variety of forms we call, phenomena and physical, chemical, and biological processes, as well as moral and other processes. because we are unable to learn all those processes as one collective, we study them as separate, specific sciences. nevertheless, everything is connected and dependent on every other force and element of nature. pa r t f i v e: r e l i g i o n, p r e j u d i c e a n d k a b b a l a h 307 after all, the subject matter is one, and we just separate the research into pieces to make it easier on us. the wisdom of kabbalah ties all these phenomena of spirit and matter together. this means that from the point of view of kabbalah, music, astronomy, biology, and medicine externally express a uni

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ow (it is flowing always while an external world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line the feminine, in the deity- thus slowing that god manifests as mother as well as father, as we are told in the stanzas of dzyan(*the secret doctrine, vol. i, p. 59 et passim) i shall refer to this again later when writing of the h.r.a. in ancient egypt it took to a large extent the place of the cross and, conjoined with the circle or oval, it became the ankh, the s

lutionary unfoldment, three principal ones; the physical plane, the plane of desire and emotion, and the mental plane, or that of the abstract intelligence which links up to the still higher planes of the spirit. these three levels of the world are reproduced in man. the first corresponds with his material physique, his sense-body; the second with his desire and emotional nature, which is a mixed element resulting from the interaction of his physical senses and his ultra-physical mind; the third with his mentality, which is still further removed from his physical nature, and forms the link between the latter and his spiritual being. c 278. thus the universe and man himself are constructed ladder-wise, in an orderly organized sequence of steps; the one universal substance composing the diff

eive more than they give; yet each one should try as the thurifer turns to him to give as much as he possibly can. 326. this use of incense is perfectly scientific. all occult students are aware that, as was said in the last chapter, there is no such thing as really dead matter, but that everything in nature possesses and radiates out its own vibration or combination of vibrations. every chemical element has thus its own set of influences, which are useful in certain directions and useless or even hostile in others. it is in this way quite possible, for example, to mingle certain gums which, when burnt as incense, will strongly stimulate the purer and higher emotions; but one could just as easily make another mixture whose vibrations would promote the most undesirable feelings. this is a m

e i.p.m, he carries it to the r.w.m, who by means of a small taper lights from it the tall candle standing on his right, and then puts out his taper with an extinguisher. he must not blow it out, because that would suggest the pollution of the sacred fire by the breath, which is unclean. it is for the same reason that the parsis, who are sometimes called fire-worshippers, because they regard that element as the greatest symbol and expression of the divine, will on no account pollute it with refuse. the r.w.m. says: gmay the light of wisdom illumine our work h (here he lights his candle; ghis wisdom is infinite. h the s.d. then carries the light to the w.s. and j.w.s, who light their candles and speak appropriately of the strength and the beauty of t.g.a.o.t.u. 338. in this ceremony we are

c secret, nor to exhibit any lack of caution with regard to the w c s and s c s which we have solemnly sworn never to reveal, but in other matters there is sometimes incaution; for example, on one occasion i heard some brn. discussing in a tramcar the excellent manner in which a certain j.d. performed his work in the lodge. this is, of course, no betrayal of any of the secrets, but it contains an element of distinct danger, for it is so easily possible when speaking of the ceremony to make some reference from which an intelligent and inquisitive bystander might deduce more than he ought to know. 374. the e.a. s c n 375. after it has been seen that the lodge is close tyled, the next thing to be done is to see that all is right within- that all present are freemasons. as a matter of fact we

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

al thousand years. it was shown that the old legends of the labyrinth of crete and the terrible minotaur, supposed to dwell in its innermost depths, were based on fact, not on fancy. it is now known also that at the time of the first dynasty in egypt there flourished in the island of crete a civilization as powerful as the egyptian. with regard to it sir arthur evans says: 225. the proto-egyptian element in early minoan crete is, in fact, so clearly defined and is so intensive in its nature as almost to suggest something more than such a connection as might have been brought about by primitive commerce. it may well, indeed, be asked whether, in the time of stress and change that marked the triumph of the dynastic element in the nile valley, some part of the older population then driven out

d the fact that the due-gard of the 1 shows that the e.a. must confine himself to what is taught in the v.s.l) cryphius, the occult, a degree in the taking of which the mystic was perhaps hidden from others in the sanctuary by a veil, the removal of which was a solemn ceremonial; miles, the soldier, signifying the holy warfare against evil in the service of the god; leo, the lion, symbolic of the element of fire, which played so great a part in the persian faith; perses, the persian, clad in asiatic costume, a reminiscence of the ancient origin of the religion; heliodromus, the courier of the sun, with whom mithra was identified; and pater, the father, a degree bringing the mystic among those who had the general direction of the cult for the rest of their lives. 420. it is not easy to trac

craft or master was merely a question of age and skill, and it is ordered in the schaw statutes of 1598 that admission to it should take place in the presence of apprentices, thus precluding any secrets peculiar to the degree(*history of the lodge of edinburgh. d. murray-lyon, p. 10) as the years passed by more and more non-operatives were admitted into the scottish lodges, until the speculative element entirely predominated. 573. english minutes 574. an indication of the secret transmission of speculative masonry is found in the lodge of the acception attached to the masons company of london, whose records go back to 1356(*gould. concise history, p. 105) we first hear of that lodge in 1620-21, when it was clearly a body distinct from the company, for the king s master mason, nicholas sto

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

versals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; and the unfinished summa theologica, a three-part treatise on sacred doctrine that contains the principles of thomistic theology. the element that provides the summa with conceptual unity is the dionysian circle, implying the going forth of all things from god and the return of all things to god. part one includes questions and treatises about creation, the angels, the human being, and divine government. the two divisions of the second part are about virtues, vices, law, and grace, and the questions contained aquinas, thomas 13

ge, a genuine, complex language of unknown origin with a solid grammar and syntax. each letter of the enochian alphabet features a john dee (national library of medicine) 64 demiurge numerical value a gematria and is associated with elemental, planetary, and tarot properties. the nineteen calls, or keys, of enochian were used by dee and kelly to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires, probably representing levels of consciousness. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts, either filled with letters or left blank, to which the angels would p

hanks to the use of the enochian language, a complex tongue of unknown origin. its melodic sound is similar to sanskrit,greek, or arabic. each enochian letter features a numerical value, and is associated with elemental, planetary, and tarot properties. 82 ereshkigal the nineteen calls, or keys, of enochian were used by dee and kelly in order to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of de

nvocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset, uk: element, 1990. lavey, anton szandor. the satanic bible. new york: avon, 1969. the exorcist the exorcist (originally released in 1973; rereleased in 2000) is, as the title indicates, the story of an exorcism. it was the most successful horror movie of all time. this film quickly became a cultural phenomenon. audiences were spell- the exorcist (1973 (kobol collection/warner brothers) 86 expressions

d and the odyssey, which themselves were the inheritors of older heritages from the mycenean-minoan culture. the chief deity was the mother goddess, who brought both good and evil, though even evil was understood to be part of the natural cycle of things. this included death, which was believed to be essential for new life. the mother goddess herself was ruler of the nether regions and thus a key element in the cult of the dead. at argos she was known as hera (the lady, at eleusis she was known as demeter (mother earth, at sparta she was orthia, and at ephesus she was artemis. the epic poem, the iliad, dating to about 800 b.c.e. and traditionally assigned to the authorship of homer, signals the ascendancy of the olympian gods brought by the hellenic people. homer s view of hades is reflect

LIBER O

he air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger note 2- 1. this injunction does not apply to gods like phthah or harpocrates whose natures do not accord with this gesture. 2. or the thumb, the fingers being closed. the thumb symbolises spirit, the forefinger the element of water -378- upon the lips, so that you are in the characteristic position of the god harpocrates (f) it is a sign that the student is performing this correctly when a single "vibration" entirely exhausts his physical strength. it should cause him to grow hot all over or to perspire violently, and it should so weaken him that he will find it difficult to remain standing. 6. it is a sign

rium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of s, r and z are attributed to this degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7

sun; the paths of s, r and z are attributed to this degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is particularly attributed to the element fire; it refers to the planet venus; the paths of q, z and p are attributed to this degree. for other attributions see 777 lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a

e. for other attributions see 777 lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3= 8) is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and s are attributed to this degree. for other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see i

and s are attributed to this degree. for other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the moon, the path of t is attributed to this degree. for other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attri

LIBER 141

e successfully, the graft is fixed by a woman while the man copulateth with her per vas nefandum. we also narrate for the sake of completeness their method- perfected by modern adepts- let us here give honour and worship to the name of our lay-sister ida nelidoff- of attaining spiritual ecstasy by sexual means. and this method we have called eroto-comatose lucidity. xiv of the consummation of the element diune, whether quantity be as important as quality, and whether its waste be sacrilege it is said by the o.h.o. that of this perfect medicine a single dew-drop sufficeth, and this may be true. yet it is humbly and with all deference and worship our opinion that every drop generated (so far as may be possible) should be consumed. firstly, that this most precious of all gifts of nature be no

LIBER ALEPH

be by the shadows of shadows. grace be unto lady babalon. thus it is written in the book of the law .remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. learn then that it is in the contemplation of division that sorrow is, for division is the formula of choronzon. it is herefore discreet for thee to unite each element of sorrow with its opposite; in whose triumph of hymen is ekstacy, until by apprehension of the new great opposite the idea is again seen as sorrow. this then is the issue from sorrow; and thou mayst understand that i now also am confident in the necessity of this my fall to prepare the formula of my exaltation. therefore, my son, thus hail me: blessing and worship to the beast, the prophe

ll; and the bodily organ corresponding degeneratheth therewith. but this is an effect of much time, so that in thy hell thou art like to find elements vain, or foolish, or contrary to thy present weal. yet, o my son, this hidden wisdom is not thy true will, but only the levers (i may say so) thereof. notwithstanding, here lieth therein a faculty of balance, whereby it is able to judge whether any element in itself is presently useful and benign, or idle and malignant. here then is a root of conflict between the conscious and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished. l liber aleph vel cxi 130 dw de ratione pr sidio voluntatis (of reason, the minister of the will) my son, in this case is there darkness, yet this comfort as a lamp t

ied by thy life, the bull, the power of works, and guided by thy liberty, the man, the wit to adapt action to environment. these are three virtues in one, necessary to all proper motion, as i may say in a figure, the lust of the archer, the propulsive force of his arm, and the equilibrating and directing control of his eye. of these three if one fail, he mark is not hit. but hold! is not a fourth element essential in the work? yea, soothly, all were vain without he engine, arrow and bow. this engine is thy body, possessed by thee and used by thee for thy work, yet not part of thee, even as are his weapons to this archer in my similitude. thus is thy dragon to be cherished of thy lion, but if thou lack energy and endurance of thy bull, thy tools lie idle, and if cunning and intelligence, wi

major adept, when i was clothed about with he body called alphonse louis constant. now the goat flieth not as doth the eagle; but consider this also that it is the true nature of man to dwell upon the earth, so that his flights are oft but phantasy; yea, the eagle also is bound to his eyrie, nor feedeth upon air. therefore this goat, making each leap with fervour, yet all times secure in his own element, is a true hieroglyph of the magician. mark also, his path sheweth one continuous in exaltation upon a throne, and so is it the formula of the man, as the other was of the woman. n the book of wisdom or folly 175 #r de oculo hoor (of the eye of hoor) say furthermore that this path is of the circle, and of the eye of horus that sleepeth not, but is vigilant. the circle is all-perfect, equal

or problem, and thy mind ready therewith. for by the property of this grass all passeth with speed incalculable of wit, and an hesitation should confound thee, breaking down thy ladder, and throwing back thy mind to receive impression from environment, as at hy first beginning. verily; the nature of this method is solution, and the destruction of every complexity by explosion of ecstasy, as every element thereof is fulfilled by its correlative, and is annihilated (since it loseth separate existence) in the orgasm that is consummated within the bed of thy mind. i the book of wisdom or folly 181 #y sequitur de hac re (further concerning this matter) hou knowest right well, o my son, how a thought is imperfect in two dimensions, being separate from its contradiction, but also constrained in i

LIBER ASTARTE

is written .liber lxi. 32 .for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all..3 second, if any part of this love exceed, there is disease therein. as, in the love of othello for desdemona, love fs jealousy overcame love fs tenderness, so may it be in this love of a particular deity. and this is more likely, since in this divine love no element may be omitted. it is by virtue of this completeness that no human love may in any way attain to more than to forthshadow a little part thereof. 1 [fallacy of failing to distinguish between different senses of .to be. coupled with non distributio medii. t.s] 2 [this is the concluding line of the famous passage in cap. 42 of the egyptian book of coming forth by day (book of the dead) where

LIBER CCXLII AHA

egs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this e

st. empty thyself; the ghosts of night flee before the living light. who clutches straws is drowned; but he that hath the secret of the sea, lives with the whole lust of his limbs, takes hold of water fs self, and swims. see, the ungainly albatross stumbles awkwardly across earth.one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling liber ccxlii 4 to what imperishable thing arises from the married death of thine own self in that whereon thou art fixed. olympas. then all life fs loyal breath is a waste wind. all joy forgone, i must strive ever? marysas. cease to strive! destroy this partial i, this moan of an hurt beast! sores keep alive by scratching. health is peace. unknown a

hriek of its last agony! olympas. surely it struggles. liber ccxlii 14 marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced.then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is?.not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, past master of geom

ou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. marsyas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas. i am yet borne on those blue wings into the essence of the all. now, now i stand on earth again, though, blazing through each nerve and vein, the light yet holds its choral course, filling my frame with fiery force like god.s. now hear the apocalypse new-fledged on these reluctant lips! olympas. i tremble l

LIBER CHANOKH

ace.10 thus gm in oc la et cetera, form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases

ilii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the

element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed

on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. the symbolic r

blet of union: also precedes, in the second place, all invocations of key tablet angels. not used in invocations of 4 other tables. 3, 4, 5, 6: used in invocations of angels of tablet of union, also of angels of 4 terrestrial tablets, thus. 3: used to invoke angels of the letters of the line e x a r p for those of tablet oro as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. so for others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the va

LIBER DCCCLX JOHN ST

xterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope

LIBER LXVII THE SWORD OF SONG

y. futility of whole discussion, in view of facts. ascension day 21 that worthy yankee millionaire, and wealthy nephews, young and fair, the pleasing crawfords! lost! lost! lost !78 .the holy spirit, friend! beware. ah! ten days yet to pentecost! come that, i promise you.but stay! at present .tis ascension day! at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing.at the term it is just nothing i affirm. the fool (with whom is wisdom, deem the scriptures.rightly) in his heart saith (silent, to himself, apart) this secret.\yhla ya.79 see the good psalm! and thus, my friend! my diatribes approach the end and find us hardly quarelling. and yet.you seem not satisfied? the literal mistranslated thing must not by sinners be denied. go to y

d all else unmoved 190 195 200 205 210 215 220 225 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. 28 the sword of song you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. this matters to the present action little or nothing. here.s your theories! think if you like: i find it wea

LIBER LXXVIII

eat one of the night of time. t e and f such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father 8 liber lxxviii the descriptions of the seventy-eight symbols of this book i; together with their meanings of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angeli

LIBER O

that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better* see illustration in equinox vol. i. no. 1 .blind force. or the thumb, the fingers being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malku

ame: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives).11 (the grade of the .portal. is particularly attributed to the element of spirit; it refers to the sun; the paths of s, n, and o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attr

rit; it refers to the sun; the paths of s, n, and o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed to the element fire; it refers to the planet venus; the paths of q, x, and p are attributed to this degree. for other attributions see .777. lines 7 and 31. the pentagrams of water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers

attributions see .777. lines 7 and 31. the pentagrams of water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3 =8 is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and c are attributed to this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (th

the paths of r and c are attributed to this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path of t is attributed to this degree. for other attributions see .777. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particul

LIBER SAMEKH

bolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passionate impulse, as if its voice gave command thereto that it should thrust itself leapingly forward. let also each word accumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for the third as for the second, and thus to the end. moreover, let the adept fling f

y plunge twice as far for the second word as for the first, and four times for the third as for the second, and thus to the end. moreover, let the adept fling forth his whole consciousness thither. then at the final wword, let him bring rushing back his will within himself, steadily streaming, and let him offer himself to its point, as artemis to pan, that this perfectly pure concentration of the element purge him thoroughly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge ghear me, and make, h etc, with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience of success in the practices of liber dxxxvi, gbatracofrenobooko

enthusiasm, so that he consciously partakes their purpose, and sees in its simplicity the solution to all his perplexities. thus then shall the adept be aware that he is being swept away liber samekh svb figvra dccc 22 through the column of his will-symbol, and that his angel is indeed himself, with intimacy so intense as to become identity, and that not in a single ego, but in every unconscious element that shares in that manifold uprush. this rapture is accompanied by a tempest of brilliant light, almost always; and also in many cases by an outburst of sound, stupendous and sublime in all cases, though its character may vary within wide limits* the spate of stars shoots from the head of the willsymbol, and is scattered over the sky in glittering galaxies. this dispersion destroys the co

is soul is stripped of its sheaths (c) to arouse in him an enthusiasm so intense as to intoxicate and anasthetize him, that he may not feel and resent the agony of spiritual vivisection,33 just as bashful lovers get drunk on the wedding night, in order to brazen out the intensity of shame which so mysteriously coexists with their desire (d) to concentrate the necessary spiritual forces from every element, and fling them simultaneously into the aspiration towards the holy guardian angel, and (e) to attract the angel by the vibration of the magical voice which invokes him. the method of the ritual is thus manifold. there is firstly an analysis of the adept, which enables him to calculate his course of action. he can decide what must be banished, what purified, what concentrated* he can then

the aspiration towards the holy guardian angel, and (e) to attract the angel by the vibration of the magical voice which invokes him. the method of the ritual is thus manifold. there is firstly an analysis of the adept, which enables him to calculate his course of action. he can decide what must be banished, what purified, what concentrated* he can then concentrate his will upon its one essential element, overcoming its resistance.which is automatic, like a physiological reflex.by destroying inhibitions through his ego-overwhelming enthusiasm. the other half of the work needs no such complex effort; for his angel is simple and unperplexed, ready at all times to respond to rightly-ordered approach [qy. gconsecrated h] a high degree of initiation is required. this means that the process of a

LIBER V VEL REGULI

ountenance. by establishing itself as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great work accomplished: 5 =68. sht is moreover a necessary resolution of the apparent opposition of la and al; for one could hardly pass to the other without the catalytic action of a third identical expression whose function should be to transmute them. such a term m

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

l. the key passage is stanza 18 of grimnismal. andhrimnir in eldhrimnir has sahrimnir boiled. in gylfaginning snorri understands the passage as a cook (andhrimnir) cooking pork (the pig sahrimnir) in a huge pot (eldhrimnir, and indeed the rest of this stanza seems to call sahrimnir the best of pork and refers to the mysterious nourishment of the einherjar. all three of the names are joined by the element hrimnir, which is derived from the word for soot on a cookpot. the element and- could refer to (or could have been understood by snorri as referring to) the front of the cook, who would be facing the cookpot as he worked his culinary magic. see also eldhrimnir; sahrimnir andlang the second of three heavens in the cosmology of snorri fs gylfaginning. no other text refers to this place or to

. the key passage is stanza 18 of grimnismal. andhrimnir in eldhrimnir has sahrimnir boiled. in gylfaginning, snorri understands the passage as a cook (andhrimnir) cooking pork (the pig sahrimnir) in a huge pot (eldhrimnir, and indeed the rest of this stanza seems to call sahrimnir the best of pork and refers to the mysterious nourishment of the einherjar. all three of the names are joined by the element hrimnir, which is derived from the word for soot on a cookpot. gfire-sooty h as the cookpot is the most appropriate of the three. see also andhrimnir; sahrimnir eldir servant of agir; loki fs first verbal opponent in lokasenna. the prose header to lokasenna says that people greatly praised agir fs two servants (who cannot have had much to do, as the beer carried itself into the hall, and o

you say is true, a great many of them are there, but many more shall there yet be, and yet it will seem too few, when the wolf comes calling. but never will there be so great a crowd of men in valholl, that the flesh of that pig, who is named sahrimnir, will run out on them. he is boiled each day and is whole again by evening. the names of the cook, the pot, and the eternal pork are joined by the element hrimnir, which is derived from the word for soot on a cookpot. the element deities, themes, and concepts 263 and- could refer to (or could have been understood by snorri as referring to) the front of the cook, who would be facing the cookpot as he worked his culinary magic, and gfire-sooty h would make sense for the pot, but the pig fs name is far from clear. it certainly looks as if it me

LUCIFERIAN SORCERY

and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four elements as follows: direction element god form planet north earth set saturn/sothis east fire horus mars/sun south water thoth moon west air anubis venus while pathal attributions are based on the elements in a different manner, this hermetic version in the directions and elements were first developed by hamara t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the

thoth moon west air anubis venus while pathal attributions are based on the elements in a different manner, this hermetic version in the directions and elements were first developed by hamara t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the pathal elements within a left hand path manner as the following for an example. direction element god form archetypical image planet south fire satan-shaitan peacock saturn/mercury east air lucifer eye venus north earth belial goat or ram sun/saturn west water leviathan serpent/snake moon 18 while the alternate version may be used for many witches sabbat callings and works of lesser or greater black magick, the suggested use of the triple hermetic circle of the different representation

LUCIFERIAN SORCERY AND SET TYPHON

high. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

rna world. other reasonable hypotheses for the origins of life invoke comets and meteorites delivering complex organic materials to earth, or underwater volcanic activity driving complicated chemical reactions. these are also plausible scenarios, but at the risk of irritating some colleagues, we think they are less developed than the sequence we explain below. hydrogen is by far the most abundant element in the universe. it is present in its molecular form (h2) in high concentrations in the atmospheres of the giant gas planets, notably jupiter and saturn. thus, hydrogen is thought to have been part of the primeval atmosphere of all planets right after the formation of the solar system, about 4.5 billion years ago. hydrogen is no longer found at significant concentrations in the atmospheres

e and raining down on the surface. did they remain chemically stable long enough for them to react with one another and make the first large molecules necessary for life to get started? to answer this, we must consider that these organics were continuously produced for millions of years and must have accumulated to some extent. next, it was recently discovered that a common mineral containing the element boron is able to stabilize the sugar ribose that is a critical component of rna. in the absence of boron-containing minerals, ribose is quite unstable and would not have survived long enough to react with other organic molecules. the discovery of the stabilizing effect of boron-containing minerals was completely serendipitous. earth s crust contains hundreds of different minerals that all

eting each other to form hypercycles could have been vanishingly small. but in fact, since life appeared from chemical systems far from thermodynamic equilibrium, elementary statistical calculations are no longer adequate to estimate the chemical diversity of the rna world. rather, one must use a mathematical technique of conditional probabilities called markov chains, in which the addition of an element to a chain is neither totally random nor totally determined. each element thus has a given probability of being incorporated at a certain point in a chain. this statistical method applies well to rna molecules that grow by incorporating one element (a nucleotide) at a time. a simple example from the english language illustrates markov chains: there are more ways to complete a sentence that

was available) to build the tree of life as described in chapter 3. we know very well that these complicated ribosomal structures are not irreducibly complex because at least one-third of their proteins can be eliminated by mutation without causing any lethal harm to the mutant cells. this proves that ribosomes are not whole modules that were holistically designed, in which case removing just one element would destroy the whole, as per id reasoning. this is not at all what is happening. in fact, scientists now think that ribosomes may have started out as naked rna molecules (not complexed with proteins) in the rna world and then became associated, step by step, with a variety of proteins. in the words of harry noller, the principal investigator in whose laboratory the fine structure of rib

ronment. flagellum: a whiplike structure present in some prokaryotic and eukaryotic cells used to propel these cells in a liquid medium. fundamentalism: belief in the bible or other sacred books as factual, incontrovertible historical records. fusion: in physics, the action of merging two or more atomic nuclei together; in biology, the action of merging two or more living cells together. gene: an element of heredity. genes are made of dna or, in some viruses, of rna. genome: the suite of all genes present in an organism. glucose: a sugar whose metabolism produces energy. gravitation (theory of: the theory that explains gravity. gravity: the force that makes two material bodies attract each other. great chain of being: the ordering of living and nonliving things according to the putative ab

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e which have swayed the world of thought during the last twenty-six centuries. the greek school of philosophy had its inception with the seven immortalized thinkers upon whom was first conferred the appellation of sophos "the wise" according to diogenes laertius, these were thales, solon, chilon, pittacus, bias, cleobulus, and periander. water was conceived by thales to be the primal principle or element, upon which the earth floated like a ship, and earthquakes were the result of disturbances in this universal sea. since thales was an ionian, the school perpetuating his tenets became known as the ionic. he died in 546 b.c, and was succeeded by anaximander, who in turn was followed by anaximenes, anaxagoras, and archelaus, with whom the ionic school ended. anaximander, differing from his m

ol perpetuating his tenets became known as the ionic. he died in 546 b.c, and was succeeded by anaximander, who in turn was followed by anaximenes, anaxagoras, and archelaus, with whom the ionic school ended. anaximander, differing from his master thales, declared measureless and indefinable infinity to be the principle from which all things were generated. anaximenes asserted air to be the first element of the universe; that souls and even the deity itself were composed of it. anaxagoras (whose doctrine savors of atomism) held god to be an infinite self-moving mind; that this divine infinite mind, not click to enlarge babbitt's atom. from babbitt's principles of light and color. since the postulation of the atomic theory by democritus, many efforts have been made to determine the structur

le of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he declared the ebb and flow of the sea to be caused by the sun. after pythagoras of samos, its founder, the italic or pythagorean school numbers among its most distinguished representatives empedocles, epicharmus, archytas, alcm on, hippasus

n at the moment when men first doubted the possibility of discovering ultimate truth. observing all so-called knowledge to be mere opinion at best, the less studious furthermore concluded that the wiser course to pursue was to accept that which appeared to be the most reasonable of the teachings of any school or individual. from this practice, however, arose a pseudo-broadmindedness devoid of the element of preciseness found in true logic and philosophy. the neo-pythagorean school flourished in alexandria during the first century of the christian era. only two names stand out in connection with it--apollonius of tyana and moderatus of gades. neo- pythagoreanism is a link between the older pagan philosophies and neo-platonism. like the former, it contained many exact elements of thought der

inian philosophers, birch into the physical world was death in the fullest sense of the word, and the only true birth was that of the spiritual soul of man rising out of the womb of his own fleshly nature "the soul is dead that slumbers" says longfellow, and in this he strikes the keynote of the eleusinian mysteries. just as narcissus, gazing at himself in the water (the ancients used this mobile element to symbolize the transitory, illusionary, material universe) lost his life trying to embrace a reflection, so man, gazing into the mirror of nature and accepting as his real self the senseless clay that he sees reflected, loses the opportunity afforded by physical life to unfold his immortal, invisible self. an ancient initiate once said that the living are ruled by the dead. only those co

MASTERING WITCHCRAFT

concerning the holy grail, that mysterious relic which is woven inextricably into the arthurian romances. the cauldron, bowl, or cup symbolizes the receptive passivity of the great womb of nature, out of which all things are born and to which all return. it is seen as female in nature and is analogous with night, darkness, space, and, of course, the all-encompassing sea. water is the traditional element of the wise related to it. the cup or chalice is used to contain the salt water of exorcism or, alternatively, the wine of libation. this is the sacramental wine which is consumed in some ceremonies, and also used to consecrate things at times. the cup is also used to compose philters in. during persecution times the use of the chalice or cup was generally discontinued, owing to the fact t

i shall dwell on its positive aspect. whereas simple love philters will generally only conjure sweet yearnings of tender passion (unless of course heavily dosed with aphrodisiac drugs, the love knot is highly potent traditionally, when it comes to unashamedly stirring up lust, and is often used as a last resort along with the puppet spell. like many other really powerful spells, it introduces the element of time into its working; water cannot break rocks swiftly, unless used in great quantities, but a steady drip-drip can do wonders with erosion. often the deep mind is far more receptive to the drip-drip variety of persuasion than it is to the blockbursting approach of instant all-out magical attack. the love knot spell all you have to do to accomplish this piece of witchery is to possess

f the same symbolism you have already encountered in the last chapter, namely that of hertha, the great mother, seen in her negative aspect as the dark, terrible, stony bringer of inertia, and dame habondia in her aspect of noticula-hecate, lady of night and death. the mars spells, however, introduce you to the fourth and final witch entity: he partakes of the nature of the last remaining magical element to be covered in this book, namely, fire. you have, of necessity, already encountered this being in two places already, although without too much contact. he is none other than cernunnos, the horned one. the first instance being your manufacture of the athame with all its implied martial symbolism, the second the section on sex magic. he is a spirit of fire and energy, as symbolized by the

time as you do. now, as in your necromancy and vassago rituals, bear the photograph around the circle, clockwise, carrying your wand in your right hand as you do. display the image at the four quarters, beginning with the east, and chant the victim's name at each of them. finish at the north. this completes your identification of the photograph with the victim. now you must embark upon the darker element of the ritual. moving, always clockwise, to the west of the circle, face east across the altar, replace your wand, and take in your left hand the pen of art. with it, draw the circle cross of death or the reversed pentagram on the photograph, very slowly and deliberately, chanting as you do "i [witch name] inflict upon thee [victim's name] such and such sorrow or misfortune" or some statem

peration by tying three deliberate knots in the cord, two on the outside, one last in the centre, with words to the effect of "as these knots are loosed, so mote the weather be" at the time the effect is desired, the operator should take the cord in hand and turn to the correct direction, east for gales, south for thunderstorms, west for rain. he must then summon up all the powers of the required element from the depths of his being with all the force of his will, faith, and imagination. traditionally, he should at this point whistle thrice for a wind, clap thrice for thunder, or spit thrice for rain. a metrical incantation of intent devised by the operator should then be thundered forth, punctuated by the untying of the three knots in reverse order to that in which they were tied. should

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

he earth, which can all render service to that man who learns their nature, and knows how to attract them. furthermore, i wish to make thee understand that god hath destined to each one of us a spirit, which watches over us and takes care of our preservation; these are called genii, who are elementary like us, and who are more ready to render service to those whose temperament is conformed to the element which these genii inhabit; for example, shouldest thou be of a fiery temperament, that is to say sanguine, thy genius would be fiery and submitted to the empire of ba l. besides this, there are special times reserved for the invocation of these spirits, in the days and hours when they have power and absolute empire. it is for this reason that thou wilt see in the following tables to what p

this operation, i, the servant of god, most humbly entreat ye. amen. having then caused the workmen to fill in the hole, thou shalt license the spirits to depart, thanking them for the favour they have shown unto thee, and saying: the license to depart. o ye good and happy spirits, we thank ye for the benefits which we have just received from your liberal bounty; depart ye in peace to govern the element which god hath destined for your habitation. amen. figure 10. the key of solomon page 54 chapter xv. of the experiment of seeking favour and love. if thou wishest to perform the experiment of seeking favor and love, observe in what manner the experiment is to be carried out, and if it he dependent upon the day and the hour, perform it in the day and the hour required, as thou wilt find it

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing the action of the planets on the world, but i have never seen it used in relation to the cabalistic system of attributes. so every symbolic and operational element of this magick seems geared towards using the lord of the ascendant as the power ruling the hour. the preliminary mention of the ruler of the day, with its implied reference to the cabalistic method of rulership, is not supported by anything that comes afterwards. for the seals shown in part 1 of the book, the author chose the date of his example carefully. march 10, 1641 in the old style

MEANING OF MASONRY

der exists. he finds, indeed, that it is" a system of morality veiled in allegory and illustrated by symbols" but that explanation, whilst true, is but partial and does not carry him very far. for many members of the craft to be a mason implies merely connection with a body which seems to be something combining the natures of a club and a benefit society. they find, of course, a certain religious element in it, but as they are told that religious discussion, which means, of course, sectarian religious discussion, is forbidden in the lodge, they infer that masonry is not a religious institution, and that its teachings are intended to be merely secondary and supplemental to any religious tenets they may happen to hold. one sometimes hears it remarke d that masonry is" not a religion; which i

behind all the official religious systems of the world, and behind all the great moral movements and developments in the history of humanity, have stood what st. paul called the keepers or" stewards of the mysteries" from that source christianity itself came into the world. from them originated the great school of kabalism, that marvellous system of secret, oral tradition of the hebrews, a strong element of which has been introduced into our masonic system. from them, too, also issued many fraternities and orders, such, for instance, as the great o rders of chivalry and of the rosicrucians, and the school of spiritual alchemy. lastly, from them too also issued, in the seventeenth century, modern speculative freemasonry. to trace the genesis of the movement, which came into activity some 25

us something better. let us not complain. if we look back upon the progress of the craft during the last 150 years we cannot but congratulate ourselves upon the enormous, if gradual, strides made in masonic progress and decorum even in the rough-ashlar stage of our conception of it. anyone familiar with the records of old lodges will have been brought into close touch with times when almost every element of reverence and dignity seems to have been lacking. lodges were held in the public rooms of taverns. whatever official furniture decorated these primitive temples, quart-pots and" churchwardens" figured largely among the unauthorized equipment. in one of the great london galleries there hangs a famous picture called" night" by the great artist and moralist of his age, hogarth. his purpose

both of the past and the present? why should they exist at all? i might reduce the matter to the compass of a small and personal point by asking why have you come to hear this lecture, and why should i have been striving for many years to acquire the information that enables me to give it--if it be not the fact--as indeed it is, that every man in his reflective moments realizes the sense of some element of his own being having become lost; that he is conscious, if he be honest with himself, of the sense of moral imperfection, of ignorance, of restricted knowledge about himself and his surroundings; that he is aware, in short, of some radical deficiency in his constitution, which, were it but found and made good, would satisfy this craving for information, for completeness and perfection

the due balance of which we are established in strength and health, whilst lack of balance is attended by disease. the pillars therefore typify, in one of their aspects, perfect integrity of body and soul such as are essential to achieving spiritual perfection. in the terms of ancient philosophy all created things are composed of fire and water; fire being their spiritual and water their material element, and so the pillars represented also these universal properties. in one of the apocryphal scriptures (2 esdras, 7; 7-8, the path to true wisdom and life is spoken of as an entrance between a fire on the right hand and a deep water on the left, and so narrow and painful that only one man may go through it at once. this is in allusion to the narrow and painful p th of real initiation of whic

MICHAEL FORD WITCHMOON

emost being, a direction point of your individual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most

moon. mythology has painted a vision of the witch mother with two or sometimes all three heads being that of beasts. each animal represents an atavistic desire which manifests in her current of lunar energy. this power would propel her towards the goddess incarnation of the witch cult and many lines of sorcery. the moon is represented as a significant feminine force, based and connected with the element water. hecate is rumored to be of thracian origin although her base was within the roman and greek pantheons. though daughter of two light based deities, perses and asteria, hecate dwelled in the underworld along with hades and persephone. her individual powers were discovered through the shadows deep within her own being. residing with her as well was thanatos (god of death, hypnos (god o

in highly intense rites which can either be hermetic or ceremonial in nature. it is however of major importance that the sorcerer does not become obsessed with his creations, as elementals can become uncontrollable. such spirits can be made manifest or created through an act of atavistic resurgence, which is described in the creation rite. elementals should be bound by the powers of a particular element such as water, fire, air or earth. the sorcerer would also bind an elemental to an object, as for instance a vase, a sigil painted or drawn on paper, a box, a doll, etc. if one wished to destroy or absorb the elemental once its task was complete then the ideal method would be to destroy the object in the course of a banishing ritual. when elementals are born of atavistic desires then the c

ls in enochian are most useful, since this is an ancient and barbaric magickal language. within its angelic alphabet are phonetic keys to the aethyrs, 121 121 to the evokation of spirits and higher sorcery. a banishing ritual serves to clear the mind of any non-magickal thoughts, a sort of temporary "exorcism" if you will. invocation rinmps zipll, vovim londoh marb levanael, rinmps zipll, demonic element- fire of earth, dragons' kingdom according to levanael, ol vinu a. laoaxrp, torzul pambt ol i invoke thee. laoaxrp, arise unto myself, strength stir umplif lring mospleh dsaaai apata. up the horns of dsaaai apata (fire of water element) focus with intent upon the sigil, give it life by the inspiration glowing within every ounce of your individual being! it is most important that you unders

a burning sphere of individual power, which may be used in such a way as to create and maintain a state of personal balance. however, these are by no means pointless "black" magick rites, they define a moral code, that contains the black and the white in integrated form. black is represented as hidden, of the shadow, secret and apart. white is the emanating power which ascends from this "shadow" element. no rite within this grimoire is meant for "evil" purposes or "doing harm. they are meant as a means of recovering and reintegrating lost powers and abilities buried in the psyche. this by a self-initiated process of extreme sense reversion and exploration. choronzon is not meant to be in any way worshiped or revelled in. the point is to remain hidden and seek to understand this force of b

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

mysterious of all, we have the following from the mouth of one of theacclaimed co-founders of the theory of evolution, alfred wallace himself: some intelligent power has guided or determined the development of man and in the fascinating book mankind child of the stars, max h. flint and otto o.binder detail a very important anomaly..molybdenum, a very rare metal plays an important role as a trace element in the physiol-ogy of all earth creatures. it is surprising, therefore, that life so dependant on a rare metalshould arise on a molybdenum-poor world like ours these acclaimed scientists, point out that there are many other specialists with seriousdoubts about the relation of evolution theory to the origin and ascent of man. theystate: we are not quarreling with natural selectionas it appl

ve, they live, it came from outer space,the brain from the planet arrous, the creature w alks among us, w ar of the worlds, thetripods, six million dollar man, freejack, tron, planet of the apes, the eiger sanction,the time machine, things to come, cabinet of dr. caligari, the golem, android, five mil-lion y ears to earth, star wars, he-man: masters of the universe, what planet are youfrom, fifth element, fallen, independence day, moonraker, and jacob s ladder) in earlier chapters, we reviewed theories of how alien beings arrived and colonized theplanet earth, influencing her entire history. we also looked into the probable mannerin which evil came into the world and into the personality of man. we hinted that itmay not be at all natural, meaning that it may not arise due to the inviolate

heosophical glossary).the most common symbol used by the merovingians was the serpent, or the dragon. indeed,the most well known amphibian god was dagon, whose name connotes dragon. one of themerovingian kings bore the name dagobert.atlantis, alien visitation, and genetic manipulation91 chapter 14silicon nightmaresthe second important enochian key concerned the nature and properties of thestrange element,silicon. the relationship between carbon and silicon, it was revealed,was one of the most important denominators to the problem. the main obstacle wasthe availability of this and other minerals. to avail this element, and to use it in thecorrect manner, was not at all in the capability of the elizabethan intelligentsia, noteven to those with alien dna. even the beginning steps were nigh on

tigations into the beginnings of religion have accumulated steadily throughout the pasthalf-century. it is only by great efforts of censorship, by sectarian education of an elabo-rately protected sort, and the like, that ignorance about them is maintained (h. g. wells,the fate of homo sapiens. the conscious and intelligent manipulation of organized habits and opinions of the massesis an important element in a democratic society. those who manipulate this unseen mecha-nism of society constitute an invisible government which is the true ruling power in the ourcountry we are governed, our mind s are molded, our tastes formed, our ideas suggestedlargely by men we have never heard of we are dominated by a relatively small number ofatlantis, alien visitation, and genetic manipulation115 lambs to

eteors did notexist. he said, it is impossible for stones to fall from the sky because there are no rocks in the sky.caucasian mummies in chinaphysicians in shanghai who studied the preserved corpse came up with some baffling new informationabout the blonde mummy of china. whoever she was, she died with high levels of cholesterol in hermusclesand inexplicable traces of the silvery white metalloid element antimony in her lungs (p. 6)giant crater of antarcticaimagine a hole so huge it would fill the space between chicago and indianapoliswhat could havemade such an enormous hole? according to weihaupt, the answer is a mammoth meteorite. weighing inat around 13 billion tons and measuring 2.5 to 3.75 miles across, the meteorite is believed to havesmashed into the earth between 600,000 and 700,0

MICHAEL W FORD THE VAMPIRE GATE

see #1. 3. as a luciferian your primary focus is the retention of knowledge that through experience it becomes wisdom, with that the assumption of power first internally and then externally as you see fit. the vampyre magickian is indeed luciferian, there is no difference in the ideological foundations. lucifer in the grimoire tradition of the middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the bringer of light as his direction is the east. lucifer as a vampyric spirit 9 is ahriman the prince of darkness. his wisdom is infernal and is hidden. all symbolism of vampyrism or vampirism as it is spelled is reflective of the spirit and astral plane. the name lucifuge means fly the light and reflects the nocturnal nature of many lu

5 minutes or so. allow the astral body of the servitor to flow back into you and with it the energy it drained from the chosen person. feel part of the life force making you stronger. allow the servitor to return to the object of what you have made for it. 32 astral vampirism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyda

what people want to believe, the mind is directly affected by the body and its state therein. if you resist food during the day and retire to sleep without eating, hunger will run its course in your body, affecting the subconscious. if focused on 39 someone around a vampiric rite, your mind will go active therein. leaving the physical body as you will rise from your body, there is a focus of the element of which you will raise. the astral body is in direct control of the consciousness, the mind itself. the element of air is attributed to lucifer (samael) and lilith, the spirit of night and vampires. recite quietly with a candle for working: lilith, satrina, abyzou and all of thy names, mother of night and vampiric hunger, bless my spirit with the gift of flight. lilith, mother of air spir

n the solar plexus. 44 devouring- drains from ego and builds the essence of self from a conscious level. non-devouring (self work- consciousness and empowerment of self. understanding the sense of i. chakra two: the sacral charka- aeshma water, emotional identity and instinct, oriented to selfgratification the second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions, wrath and sexuality. devouring- draining through sexual contact or from the elevation of the black and red serpents sexual vigor and dreaming projection i.e. succubus. focus on your sexual attraction towards your target, think of the horrifying form you will take before visitation. once you have done this, visualize this before sleep and imagine yourself flying out

ill take before visitation. once you have done this, visualize this before sleep and imagine yourself flying out in that form. non-devouring (self work- vigor and prowess, instinctual drive, knowledge of the self and emotions therein. chakra one: the root chakra- taromati earth, physical identity, material body. located at the base of the spine, this chakra forms our foundation. it represents the element earth, and is therefore related to our survival instincts, and to our sense of grounding and connection to our bodies and the physical plane including our ability to rebel against monotheistic or enslaving principles mentally and spiritually. devouring- draining through touch and grasping objects, this type of vampyrism is the easiest as it 45 stimulates the nervous system early on. this i

MICHAEL WYNN THE SOUL TRAVELERS

hird is demons, the fourth is larvae, and the last is angels. elementals are those who, unlike many spirits, have etheric bodies; these etheric bodies allow them to interact with the material world by their own volition. the occult recognizes 5 elements; fire, water, air, earth, and spirit. occultists recognize 4 types of elementals, and each--michael wynn's "the soul travelers" 32 is assigned an element: undines, salamanders, sylphs, and gnomes. undines are elementals of the element water. they are graceful, sensual, often pale and prefer the female form and watery habitations like river, lakes, and the ocean. salamanders, associated with the element of fire, are known for being emotionally unstable. their actions are rapid and explosive. when conjured, a salamander may prefer to arrive a

bitations like river, lakes, and the ocean. salamanders, associated with the element of fire, are known for being emotionally unstable. their actions are rapid and explosive. when conjured, a salamander may prefer to arrive as a male with glowing eyes. sylphs, the elementals of air, are intelligent, subtle, and, like salamanders, make rapid movements. gnomes are the elementals associated with the element earth. these beings are said to live underground and in caves. contrary to popular folklore, gnomes are not short, funny little men. they can be overly emotional and even dangerous. they are more solid than the other types of elementals, and may often arrive with dark hair, dark eyes, and olive-colored skin. the standard spirit has only an astral form, but no etheric or physical body. thes

ualities lent themselves to jupiter. many people believe that things like rabbit s feet have a natural occult essence of luck( i have not heard an occultist comment on this, but it s no more absurd than spitting into a frog s mouth. the metal copper, for instance, is inclined to the influence of venus. therefore, copper is a venereal metal (venereal..venus. the goddess of lust and sex, go figure) element color direction nature elementals ruler air yellow east separation sylphs paralda water blue west union undines nichsa fire red south energy salamanders djin earth green/brown north stability gnomes ghob sprit white center balance n/a n/a planet color day# characteristics saturn black saturday 3 death; limitation; decay jupiter blue thursday 4 growth; prosperity; luck; justice mars red tue

igned to mars, the second triangle is drawn, also in a clockwise fashion. and, being an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals can come loaded with needless pageantry, the core of the op

. the major implements of ritual magic are relatively few, and even more impressive is the fact that they aren t truly necessary at all (with perhaps the exception of the scrying mirror. the main tools of the magician include: the wand, the dagger (or sword, the cup, the alter, and the scrying mirror. the first of these, the wand, is used to direct energy and draw invoking symbols in the air. the element associated with the wand is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbol is an upward-pointing triangle, is also associated with the lion, the south, the color red, and arch-angel michael. fire also represents the will (desire. th

MICHAEL W FORD NOX UMBRA

ee forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephilim, those of the watchers who drink the blood of the land. the vampyric fetish as created by the sorcerer should be made of a human skull, animal skull or pot. one should relire to the graveyard which houses spirits which one silently communicates and senses about. sleep for an amount of time in the grave(sunken gra

such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left g

MOODY RAYMOND A LIFE AFTER LIFE

he above narrative is not meant to be a representation of any one person's experience. rather, it is a "model" a composite of the common elements found in very many stories. i introduce it here only to give a preliminary general idea, of what a person who is gyring may experience. since it is an abstraction rather than an actual account, in the present chapter i will discuss in detail each common element, found in very many examples. before doing that, however, a few facts need to be set out in order to put the remainder of my exposition of the experience of dying into the proper framework (1) despite the striking similarities among various accounts, no two of them are precisely identical (though a few come remarkably close to it (2) i have found no one person who reports every single comp

nto the proper framework (1) despite the striking similarities among various accounts, no two of them are precisely identical (though a few come remarkably close to it (2) i have found no one person who reports every single component of the composite experience very many have reported most of them -hat is, eight or more of the fifteen or so) and a:;v have reported up to twelve (3) there is no one element of the composite experience which every single person has reported to me, which crops up in every narrative. nonetheless, a few of these elements come fairly close to being universal (4) there is not one component of my abstract model which has appeared in only one account. each element has shown up in many separate stories (5) the order in which a dying person goes through the various sta

several persons who were actually adjudged clinically dead on separate occasions years apart, and reported experiencing nothing on one of the occasions, but having had quite involved experiences on the other (8) it must be emphasized that i am writing primarily about reports, accounts, or narratives, which other persons have given to me verbally during interviews. thus, when i remark that a given element of the abstract "complete" experience does not occur in a given account, i do not mean necessarily to imply that it did not happen to the person involved. i only mean that this person did not tell me that it did occur, or that it does not definitely come out in his account that he experienced it. within this framework, then, let us look at some of the common stages and events of the experi

arious subjects include a mist, a cloud, smoke-like, a vapor, transparent, a cloud of colors, wispy, an energy pattern and others which express similar meanings. finally, almost everyone remarks upon the timelessness of this out-of-body state. many say that although they must describe their interlude in the spiritual body in temporal terms (since human language is temporal, time was not really an element of their experience as it is in physical life. here are passages from five interviews in which some of these fantastic aspects of existence in the spiritual body are reported first-hand (1) i lost control of my car on a curve, and the car left the road and went into the air, and i remember seeing the blue sky and saw that the car was going down into a ditch. at the time the car left the ro

bit different. it was not exactly like a human body, but it wasn't any big glob of matter, either. it had form to it, but no colors. and i know i still had something you could call hands. i can't describe it. i was more fascinated with everything around me-seeing my own body there, and all-so i didn't think about the type body i was in. and all this seemed to go so quickly. time wasn't really an element-and yet it was. things seem to go faster after you get out of your body (3) i remember being wheeled into the operating room and the next few hours were the critical period. during that time, i kept getting and out of my physical body, and i could see from directly above. but, while i did, i was still in a body-not a physical body, but something i can best describe as an energy pattern. if

MORALS AND DOGMA

labor a blinded and chained cyclops, in the mine, at the forge, in the workshop, at the loom, in the field, over poisonous fumes, in miasmatic cells, in unventilated factories, founds public power upon private misery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do

ld and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curves; making a force of light, and an element of thought; disseminated and indivisible, dissolving all save that point without length, breadth, or thickness. the myself; reducing everything to the soul-atom; making everything blossom into god; entangling all activities, from the highest to the lowest, in the obscurity of a dizzying mechanism; hanging the flight of an insect upon the movement of the earth; subordinating, perhaps, if on

of the populace, its passions, its heroic impulses, its enthusiasms. woe to the statesman who does not estimate these as values! even music and song are sometimes found to have an incalculable value. every nation has some song of a proven value, more easily counted in lives than dollars. the marseillaise was worth to revolutionary france, who shall say how many thousand men? peace also is a great element of prosperity and wealth; a value not to be calculated. social intercourse and association of men in beneficent orders have a value not to be estimated in coin. the illustrious examples of the past of a nation, the memories and immortal thoughts of her great and wise thinkers, statesmen, and heroes, are the invaluable legacy of that past to the present and future. and all these have not on

distress, poverty, or misfortune, that breaks down one man, builds up another and makes him strong. it is the very attribute and glory of a man, that he can bend the circumstances of his condition to the intellectual and moral purposes of his nature, and it is the power and mastery of his will that chiefly distinguish him from the brute. the faculty of moral will, developed in the child, is a new element of his nature. it is a new power brought upon the scene, and a ruling power, delegated from heaven. never was a human being sunk so low that he had not, by god's gift, the power to rise. because god commands him to rise, it is certain that he _can_ rise. every man has the power, and should use it, to make all situations, trials, and temptations instruments to promote his virtue and happine

ecame fashionable to do so; and even poor lost women, whom god alone loves and pities, tend the plague-stricken with a patient and generous heroism. masonry and its kindred orders teach men to love each other, feed the hungry, clothe the naked, comfort the sick, and bury the friendless dead. everywhere god finds and blesses the kindly office, the pitying thought, and the loving heart. there is an element of good in all men's lawful pursuits and a divine spirit breathing in all their lawful affections. the ground on which they tread is holy ground. there is a natural religion of life, answering, with however many a broken tone, to the religion of nature. there is a beauty and glory in humanity, in man, answering, with however many a mingling shade, to the loveliness of soft landscapes, and

MOTTA MARCELO THE COMMENTARIES OF AL

y the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero, he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool, but earlier also from maut, the egyptian vultu

e poisons which shook the bourgeois are not indulgences, but purifications; the brute whose furtive lust demands that he be drunk and in darkness that he may surrender to his shame, and that he lie about it with idiot mumblings ever after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it is a sacrament unto nuit, a gate of grace and a road of righteousness to her high palace, the abode of peerless purity whose lamps are the stars "as ye will" it should be abundantly clear from the foregoing remarks that each individual has an absolute and indefe

ttage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realized this as a physical representation of the universe, in what i may call its essential structure. i exclaimed "nothingness, with twinkles" i concentrated upon this vision, with the result that the void space, which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each ot

can find no good but in "cessation" of all things, its creations no more than its own tendencies to create. it therefore sighs for nibbana. but there is one other solution, as i have endeavoured to show. we may accept (what after all it is absurd to accuse and oppose) the essential character of existence. we cannot extirpate or even alter in the minutest degree either the matter or manner of any element of the universe, here each item is equally inherent and important, each co-substantial and coherent, each aequipollent, independent, and interdependent. we may thus acquiesce in the fact that it is apodeitically implicit in the absolute to apprehend itself by self-expression as positive and negative in the first place, and to combine these primary opposites in an infinite variety of finite

in the charter of spiritual sovereignty it is written that the charcoal-burner is no less a subject than the duke. the structure of the state includes all elements; it were stupid and suicidal to aim at homogeneity, or to assert it. spiritual experience soon enables the aspirant to assimilate these ideas, and he can enjoy life to the full, finding his true self alike in the contemplation of every element of existence. some technical aspects of the verse had better be touched upon. first, note that to worship hadit one is to take 'wine and strange drugs, for which see liber aleph, chapters 93-94. this is because you are hadit; alcohol and such drugs temporarily release your inhibitions, your complexes and the brainwashing you have been subjected to since your birth in a slave-culture, and l

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

iana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality of the greek goddess. in heaven she was luna (the moon, on earth diana (the huntress-goddess, and in the lower world proserpine; but, unlike the ephesian artemis, diana, in her character as proserpine, carries with her into the lower world no element of love or sympathy; she is, on the contrary, characterized by practices altogether hostile to man, such as the exercise of witchcraft, evil charms, and other antagonistic influences, and is, in fact, the greek hecate, in her later development. the statues of diana were generally erected at a point where three roads met, for which reason she is called trivia (from tri, three, and via, way

d in her temple on this spot, was always a fugitive slave, who had gained his office by murdering his predecessor, and hence was constantly armed, in order that he might thus be prepared to encounter a new aspirant. hephastus (vulcan. hephastus, the son of zeus and hera, was the god of fire in its beneficial aspect, and the presiding deity over all workmanship accomplished by means of this useful element. he was universally honoured, not only as the [98]god of all mechanical arts, but also as a house and hearth divinity, who exercised a beneficial influence on civilized society in general. unlike the other greek divinities, he was ugly and deformed, being awkward in his movements, and limping in his gait. this latter defect originated, as we have already seen, in the wrath of his father ze

the twelve great gods of olympus, whose gilded statues were arranged consecutively along the forum. his roman name, vulcan, would seem to indicate a connection with the first great metal-working artificer of biblical history, tubal-cain. poseidon (neptune. poseidon was the son of kronos and rhea, and the brother of zeus. he was god of the sea, more particularly of the mediterranean, and, like the element over which he presided, was of a variable disposition, now violently agitated, and now calm and placid, for which reason he is sometimes represented by the poets as quiet and composed, and at others as disturbed and angry. page 110 page 111 in the earliest ages of greek mythology, he merely symbolized the watery element; but in later times, as navigation and intercourse with other nations

where there were whole groves of dark purple coralline, and tufts of beautiful scarlet-leaved plants, and sea-anemones of every tint. here grew bright, pinky sea-weeds, mosses of all hues and shades, and tall grasses, which, growing upwards, formed emerald caves and grottoes such as the nereides love, whilst fish of various kinds playfully darted in and out, in the full enjoyment of their native element. nor was illumination wanting in this fairy-like region, which at night was lit up by the glow-worms of the deep. but although poseidon ruled with absolute power over the ocean and its inhabitants, he nevertheless bowed submissively to the will of the great ruler of olympus, and appeared at all times desirous of conciliating him. we [104]find him coming to his aid when emergency demanded

stinct classes, viz, water, mountain, and tree or wood nymphs. water nymphs. oceanides, nereides, and naiades. the worship of water-deities is common to most primitive nations. the streams, springs, and fountains of a country bear the same relation to it which the blood, coursing through the numberless arteries of a human being, bears to the body; both represent the living, moving, life-awakening element, without which existence would be impossible. hence we find among most nations a deep feeling of attachment to the streams and waters of their native land, the remembrance of which, when absent in foreign climes, is always treasured with peculiar fondness. thus among the early greeks, each tribe came to regard the rivers and springs of its individual state as beneficent powers, which broug

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

their ornamentation, however, all kinds of animals and motifs derived from byzantine and eastern sources, proof of their contacts with the roman collegia and the byzantine regions of italy. they made particular use of the endless cord, woven into complicated designs and known as the comacine knot. the houppe dentelee [serrated tassel] of the freemasons is strangely reminiscent of this decorative element. the comacines did not, however, take advantage of other byzantine teachings in the art of building. the collegia in regions of italy free from lombard rule in those regions on the italian peninsula that were dependencies of the eastern empire, roman laws remained in effect. craftsmen were still trained in collegia and were governed as they had always been. in time, the name collegia was c

e sciences. until the tenth century, churches were primarily built of wood. the art or science of framework construction, although complicated, is still less difficult than that of cutting and constructing with stone. the progress of this latter method brought about the overall advancement of architecture. stonecutting in fact leads to statics, the science of balance, and mathematics is the basic element of this discipline. toward the end of the tenth century, a man renowned for his position, character, and worth, the benedictine gerbert (a native of aurillac ecclesiastical and monastic associations 39 and, under the name of sylvester, the first french pope) brought about great progress in science and mathematics through his broad knowledge, which contributed greatly to architecture's abil

y the apse and tribunes of notre dame du port in clermont ferrand and the cloister, transept, and chapels of the cathedral notre dame du puy, provide some characteristic examples that have inspired several imitations in the surrounding areas* other examples include the triforium of the meridional transept of the cluny* bands, archivolts, modillons a copeaus [the console figures that have a design element. copeaux, resembling wood shavings, multifoil porches, and polychrome stonework give notre dame du port and notre dame du puy a resemblance to the mosque in cordova, which left such a strong impression on emile male (arts et metiers du moyen age, 33 ff. the crusades and the templars 77 abbey; the bell tower, the tower of the crossing of the transept, the triforium of the nave, and the choi

ts where there is mention together of freemasons, masouns hewers, masoun setters [stone cutters, and masoun legers [stone setters. it is these legers with whom they relate the ligiers cited above. it appears their intention is to show the professional distinctions between the first group freemasons and the others. in actuality, though, by opposing these terms in this way, the authors introduce an element of confusion to the names of these workers relative to their status and their legal position within their specialization and type of work. it is a bit like referring today to "unionized masons" in one part of a text and in another "cement layers" and "tilers" in such a way that each term appears opposed to another. along with this misleading opposition, we should be wary of etymologies. fo

934, 162. 208 from the art of building to the art of thinking whose purpose was to obtain religious glory through the construction of churches and to give service through their labor to whoever asked for their services. their renown spread throughout the church; france, england, and germany enviously requested their support. of course, this hypothesis is merely based on legend; not one historical element nor even any probability exists to accredit it. the same can also be said of similar theories suggesting that in connecting the templars to the freemasons, the alleged heresies of one group are imputed to the other. yes, the builders associations were subject to templar influence; this was clearly demonstrated in chapters 6 and 7. but there is no sound supporting evidence that these influe

ONYX TABLET OF SET

praised, against a circular field of gold. section 9.09. insignia of honorary setian shall be a silver pentagram, two points upraised, against a circular field of green. section 9.10. no member of the temple of set may wear or otherwise use the distinctive insignia of a degree other than that which he currently holds. article 10. orders section 10.01. the term "order" designates an organizational element of the temple of set supervised by one or more iv+ members as grand master/co-grand masters of that order. any iv+ member may create an order, but may not serve as grand master/co-grand master of more than two orders at a time. section 10.02. the grand master/co-grand master of an order exercises complete authority over that order subject to these by-laws. section 10.03. orders will accept

and masters of that order and any proposed additional order(s) agree that additional order membership is acceptable. section 10.04. order insignia may be worn either together with temple of set insignia or alone. when worn together with temple insignia, the order insignia must not conflict with, displace, or cover it. article 11. pylons section 11.01. the term "pylon" designates an organizational element of the temple of set supervised by one or more ii+ members as sentinel/co-sentinels of that pylon. any iii+ member may create a pylon and serve as sentinel, but may not serve as sentinel of more than one pylon at a time. if a ii member is to serve as sentinel, the pylon must be sponsored by a iii+ member. section 11.02. the sentinel/co-sentinel of a pylon exercises complete authority over

is exemption is issued on the condition that a federal exemption will be applied for and a copy of the final determination letter is furnished to this office /s/ albert d. lebel albert d. lebel supervisor exempt organizations cc: secretary of state (corp) ftb 4206 (4-74) high priest of set: policy statements section 1. temple section 2. orders hp 2.1. the term "order" designates an organizational element of the temple of set supervised by a master of the temple iv. an order is not normally geographically concentrated. hp 2.2. any master of the temple may create an order as an official element of the temple of set. an order may be dissolved by decision of its supervisory master, or by decision of the high priest. if the high priest is considering dissolving an order, he will normally seek t

hp 2.2. any master of the temple may create an order as an official element of the temple of set. an order may be dissolved by decision of its supervisory master, or by decision of the high priest. if the high priest is considering dissolving an order, he will normally seek the approval of the council of nine before doing so. section 3. pylons hp 3.1. the term "pylon" designates an organizational element of the temple of set supervised by an initiate of the priesthood of set iii. a pylon may be geographically concentrated but need not be. hp 3.2. any initiate of the priesthood may create a pylon as an official element of the temple of set. the presiding initiate of the priesthood shall be known as the pylon sentinel. a pylon may be dissolved by decision of its sentinel, or by decision of a

ld like to see in the temple, and then ask how they are going to help bring it about. have them design the ceremony. let's get rid of the tradition of the "surprise recognition" that was common in the temple seven years ago. cultural change although it is not necessary for an adept to own a computer, do mention the advantage in terms of access to informational resources. you should advise that an element of adepthood is attending at least one international conclave. the adept might consider that keeping a diary to work on improving oneself is a good aid for lifelong initiation. let's all emphasize the idea of the power and potential of the ii. a ii has great adventures, learns amazing things, does great magic. when you hear of a ii going to china on a cultural exchange program, get that in

PHILIP NEIL MYTHS LEGENDS EXPLAINED

to onyankopon. they only needed one more mortar. so the old woman told them to take the mortar from the bottom, and put it on the top. when they did so, the whole pile collapsed, killing them all. so the lesser gods, the abosom, act as intermediaries between the sky god and humanity. often, as with the yoruba god of fate, eshu (see pp. 86 87, such intermediaries may be tricksters who introduce an element of chance, play, and humor into humanity s relationship with the gods. obatala, the creator, is hymned by the yoruba as the father of laughter, who rests in the sky like a swarm of bees. the mandans believe that first creator actually turned into the trickster god coyote. such tricksters, whose mischief may lead them into wickedness, are found throughout mythology, from the greek dionysus

ne. by the time of the french prose tristan, the character of king mark has become blackened. now a villain, and enemy of king arthur, he murders tristan as he plays his harp to isolde, and she also perishes. fated lovers isolde clasps the dying tristan, and dies heartbroken. the fact that tristan and isolde have no choice in their passion, being bound together by the love potion, is an important element of their story. even after death, the potion retained its power. trees sprang up from their graves and intertwined, and although king mark cut them down three times, they always grew again. tristan and isolde are the archetypal lovers of medieval romance. although the story has become entwined with that of king arthur (in some stories tristan becomes a knight of the round table) it is esse

PHOSPHORUS

for the order of phosphorus members only. the purpose and intent of the order of phosphorus/toph. magick is elevation to ascend. the entire focus of magick is to initiate, strengthen and develop the self. work (capitalized) is defined as practice which advances and develops the consciousness, the continual process of self-initiation. the witches sabbat is one of individualized practice, that any element of practice must be a focus of sharpening and bringing forth consciousness. any practice which is irrelevant to magickal advancement i.e. self-initiation should not be regarded as magick. this is the very essence of magick regardless of any other title black magick, dark witchcraft, sorcery, etc. luciferian and the witches sabbat are constantly evolving, do not hold to traditions which nei

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

fruit. a vessel void of its light is an empty shell. the broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial element in the creation of the subsequent worlds, for in order for there to be free choice, there must be an element of gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this aspect of reality became more pronounced with each successive world, until, in our physical world, it became the dominant consciousness: the physical world is a given, g-d must be proven. in this sens

sidered preparatory phases in the developmental process that leads to z feir anpin (and nukva, the emotions, which is the main partzuf through which divinity is manifest on earth. abraham and isaac personified [respectively] the chesed and gevurah of the yesod of ima as it is enclothed in the da fat of z feir anpin. yesod of ima is the drive of binah for self-actualization. this drive contains an element of chesed, or love, as part of its motivation, as well as an element of gevurah, or power. yesod of ima becomes enclothed in the da fat of z feir anpin, meaning that z feir anpin fs ability to empathize (da fat) is taken from his gmother h (ima. da fat contains within it the twin faces of empathy, chesed and gevurah, which later emerge as the primary emotions. jacob personified the yesod o

immature and mature mentalities, descending below the level of the chest [of z feir anpin. the mature mentality of z feir anpin is vested in its head, while, as we said, its immature mentality has descended to the level of its throat. however, the yesod of abba extends further than either state of mentality. the initial insight, although a primarily intellectual experience, contains within it an element of consciousness that transcends intellect, and therefore is not limited to it. now [the combined numerical value of] havayah and elokim is the same as that of jabok, and this yesod [of abba] extends further than both. havayah (yud-hei-vav-hei= 10+ 5+ 6+ 5= 26; elokim (alef-lamed-hei-yud-mem= 1+ 30+ 5+ 10+ 40= 86; 26+ 86= 112; jabok (yud-beit-kuf= 10+ 2+ 100= 112. 1 genesis 32:23. the ariz

the male principle. in the book of chronicles, chusham is written with a vav c [the rest of this thought is missing in the manuscript. the letter vav of the name havayah indicates the midot, or z feir anpin. it thus signifies the male principle (in this context, the letter hei signifies the female prinicple) the fact that in the torah, chusham is written without a vav would indicate that the male element of this evil chesed is lacking in some way. in the next installment, the arizal will continue his exposition with a discussion of the fourth king .translated from sha far ma famarei rashbi, sefer halikutim, and likutei torah 181 parashat vayishlach [sixth installment] in the previous installments, we began to explain the shattering of the vessels, the mystical significance of the eight kin

him. as we have seen, the dispute between joseph and his brothers centered on the sefirah of yesod, the vessel of peace. joseph felt that he was the guardian of yesod, that he was the long-term peace-maker, while his brothers felt that he was an obstacle to peace. they, of course, were wrong; peace is meaningful only if it is predicated on submission to g-d fs will. otherwise.i.e, if there is any element of self-orientation or egocentricity in the so-called peace.it cannot be true peace and will fall apart sooner or later. this egocentricity will eventually surface, and as soon as it does, petty self-interests will outweigh the motivation for peacefulness. thus, although the brothers were correct in their vision of peace as being crucial to the perpetuation of the divine ideal, they were w

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

arks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification of man's principles, it represents his emotional life. its opposite pole on the tree of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- w

l attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkreutz. these sephiroth are not to be construed as ten different portions of objective space, each separated by millions and millions of miles -though of course

fied <48' they may be consecrated to the great work, in order that they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in symbolic form and pageantry, the ceremony of each grade calls forth the spirits of a particular element. and as a steel placed in ciose to a magnet receives soie degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces bower. contact with tge appropriate type of elemental jorce prodices an identical type of reaction within the sphere of the neophyte, and it is thus that growth and advancement proceeds. the speeches of the officers de

soie degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces bower. contact with tge appropriate type of elemental jorce prodices an identical type of reaction within the sphere of the neophyte, and it is thus that growth and advancement proceeds. the speeches of the officers deal almost exclusively with the knowledge pertaining to that element and grade, and excerpts from fragmentary remains of the ancient mysteries and from certain of the books of the qabalah do much towards producing an impressive atmosphere. the element offered for the work of transmutation in the grade of zelator is the introduction 29 earthy part of the candidate. the ritual symbolically admits him to the first rung of that mighty ladder whose heights are o

element offered for the work of transmutation in the grade of zelator is the introduction 29 earthy part of the candidate. the ritual symbolically admits him to the first rung of that mighty ladder whose heights are obscured in the light above. this first rung is the lowest sphere of the conventional tree of life, malkuth, the sanctum regnum. to it are ascribed the first grade of zelator, and the element of earth. herein, after the earth elementals are invoked, the candidate is ceremonially brought to three stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium

REGARDIE TALISMANS

s assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have not but little capacity for pleasure. in other words i am not capable of getting much fun out of life. having arrived at this conclusion, magical study informs me that these character defects can best be remedied by the invocation of the higher powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my p

e ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my psyche the latent potencies of the pleasureprinciple which have been suppressed by virtue of early puritanical training. we could also say that it will act as a constant reminder of the prescence and power of god. water being the element required to remedy the character defect, i select a large piece of heavy silver paper on which to paint names and symbols in peach water-colours or poster paints. the size of the silver crescent, apas, will be determined mostly by convenience, first in working with it on the drawing board, and secondly as to whether it will fit into my wallet. a four inch diameter circular talisman is perh

awn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or so which will express and formalize my basic intention. instead of selecting a verse from the bible as previously might have been the case, i am reminded of two separate verses which would be considered appropriate. the first one is adapted from one of the golden dawn rituals reading: blessed be thou, father, of the undying, for thy glory flows out rejoicing, even to the

d as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to complete my total break with tradition. in the centre, the appropriate hebrew god-name for the element is written in. instead of using classical hebrew script, i decide once more to use capital romans which create an equally good effect, one in line with my avowed intention of departing from blind tradition and innovating a more simple procedure. these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, a

laetitia is thus: and its emblems may be drawn so: these symbols therefore may be placed around the circumference of the circle, together with the traditional symbol of water, the inverted triangle. we would also include what the golden dawn called the kerub of water, the eagle s head, representing the sublimation of the intrinsic energy of scorpio as the active power of god operating through the element water. thus: all of these symbols, including the silver crescent of apas, should be placed on side four of the talisman. incidentally, i suggest several rough drafts should be attempted first, until one is gradually evolved that is entirely pleasing to the student. then it should be painstakingly copied on to the final parchment, vellum, or coloured paper which will be the finished talisma

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

t?2nd ancient:let him that bath wisdom find it: yet i give you a password 'ignigene (burn by fire).music as the zelator is conducted to the west point off the compass, where presides the 3rd ancient,guarding a glass vessel containing pure water.3rd ancient:zelator, at the south gate, the venerable 2nd ancient informed you of the innate fire of all things: iimpress upon you that water is an active element, it is the menstruum of the world: without it manwould cease to exist, the blood to flow in his veins, or sap to move in vegetation. water forms thelargest portion of the blood, without it there could be no corruption, fermentation or dissolution. inits ordinary state, it is a combination of all the other elements, containing fire, air and earth,sufficing for vegetation alone. seek for the

our secrets.sign: place left forefinger upon the lip, cross it with