Michael Wynn's Occult Reference Library
EQUINOX,EQUINOXES

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follows (shows it) it alludes to the symbol of infinity in the eternal light of our order and the four lettered name of god. the grand word is har-par-krat and is whispered by alternate syllables from mouth to ear. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is_ which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the


0 0 INITIATION CEREMONY

iss it intentionally; again extend it and seize mine by the fingers only. it alludes to the seeking for guidance in darkness. the grand word is har-par-krat whispered by alternate syllables mouth to ear thus. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is (blank) which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order, may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolical gateway of occult science. hiereus: draws candidate forward between the pillars. he receives sword and banner from hegemon, stands at the latter's left, all facing candidate. hiereus: let


3 8 INITIATION CEREMONY

he candidate and said, i am the sun in greatest depression beneath the equator, when cold is greatest and heat is least, withdrawing his light in darkening winter, the dweller of mist and the storm. thus far is the voice of axiokersos. heg: leads theoricus round to his own seat in the west and takes red lamp. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the sun at equinox initiating summer and heralding winter, mild and genial in operation, giving forth or withdrawing the vital heat of life. thus far is the voice of axiokersa. heg: places theoricus in a seat in west between himself and hiereus, facing hiereus and takes from him solar greek cross. hiero: the father of all congregated the 7 firmaments of the kosmos circumscribing the heaven with convex form


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

were banned and the nature festivals supplanted by christian ones. the christians were pragmatic, however, and pope gregory, who sent st augustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is where it remains today. in the same way, the crosses on the hot cross buns that we eat on good friday were originally the ancient astrological signs for the earth, and were eaten to absorb the power and fertility of mother earth. hot cross buns were still thought to retain their magical qualities until the early decades of the nineteenth century and were said to offer protection

gift-wrapped to your door. magick has traditionally encompassed material needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or emotional shortfall in your life. for example, in days when having sufficient food and heating was an ongoing concern, abundance for the coming winter months was a prime focus of mabon, the harvest festival at the autumn equinox. many kitchen witches would carry out private spells using the equinox energies, to empower talismans and cast spells to ensure their own family would survive the inhospitable months of winter. in the modern world, concerns are different, but no less urgent, and for many of us still centre on the home, family and employment. we need money to fulfil obligations, help for a child who is stud

ou are standing on the globe. practitioners in the southern hemisphere will also need to alter the dates i have given. for them, for example, the mid-winter solstice is celebrated on or around 21 june and the summer solstice, when the sun is at it most powerful, is around 21 december. in the same way, the two annual equinoxes, when there is equal day and equal night, move round so that the spring equinox falls around 21 september and the autumn equinox around 21 march. it is perhaps better to think in terms of the wheel of the year, rather than our modern-day calendar, for what matters is not the date but what is happening with the cycle of growth and fruition. so the autumn equinox is the time of harvest, whenever that may be in your part of the globe. things are a little more complicated

an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassadh, celtic festival of the first harvest, was the young solar deity who replaced the dagda, father of the gods, as supreme king. he was associated with sacrifice, as the sun king who was reborn each year at either the mid-winter solstice or the spring equinox. legend has it that when lugh arrived to join the tuatha de danaan, he went to the palace of tara and asked for a position in the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix goddess) he said he was a carpenter, but was told that the company of gods already had one. lugh then declared he was a smith but again was

d into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the coming of the spring rains, to bring fertility, at the spring equinox. like innana, she is a goddess of fertility, restoration, renewal, birth and the life cycles; she also represents power with responsibility and necessary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently invoked goddess in formal magick. she is mother, healer and the faithful wife who annually restored her consort os

pregnant mother could benefit from an abundance of fresh food in the summer and autumn and give birth at a time when she would naturally be resting for the winter with the dark nights. this would enable her to spend time with the infant before returning to the fields or to tend the herds in spring. this pattern is reflected in the old myths of the virgin goddess, who became pregnant at the spring equinox and gave birth to the new sun on the mid-winter solstice that became christianised as our christmas. so in these earlier and by no means idyllic times, everything- earth, cattle, corn, humans and animals- was in harmony, not only physically, but spiritually. fertility spells and the rituals marking the passing of the year were a natural part of popular folk magick and of the everyday world


ABRAMELIN2

they are names divine, having in the sacred rites a power ineffable! 16 yet, notwithstanding, it is well in a sacred magical operation to employ a language which does not to our minds convey so much the commonplace ideas of everyday life, so as the better to exalt our thoughts. but, as abraham says, we should before all things understand what we are repeating. 17 the passover is about the vernal equinox and nearly corresponds to our easter; it begins on the 15th or 16th of the jewish first month= nisan or abib. the feast of tabernacles begins about the middle of their seventh month= tisri. 18 ie, religious denomination. 19 it is immaterial whether the religious conception be theistic or pantheistic. 20 the initiates of the true rosicrucian wisdom, know that there is a certain force in the


ALEISTER CROWLEY EIGHT LECTURES ON YOGA

d all the possibilities of that original nothing to manifest in positive terms, we have thereby killed for ever all its possibilities of mischief. our task being thus perfectly simple, we shall not require the assistance of a lot of lousy rishis and sanyasis. we shall not apply to a crowd of moth-eaten arahats, of betel-chewing bodhisattvas, for instruction. as we said in the first volume of 'the equinox, in the first number 'we place no reliance on virgin or pigeon; our method is science, our aim is religion' our common sense, guided by experience based on observation, will be sufficient. 2. we have seen that the yogic process is implicit in every phenomenon of existence. all that we have to do is to extend it consciously to the process of thought. we have seen that thought cannot exist w

tion by having been trained to ignore the immeasurable. all phenomena have subtle qualities which are at present insusceptible to any properly scientific methods of investigation. we can imitate the processes of nature in the laboratory, but the imitation is not always exactly identical with the original. for instance, professor j. b. s. haldane attempted some of the experiments suggested in 'the equinox' in this matter of pranayama, and very nearly killed himself in the process. he did not see the difference between the experiment with the dog and the phenomena which supervene as the climax of a course of gentle operation. it is the difference between the exhilaration produced by sipping clos vougeot '26 and the madness of swilling corn whiskey. it is the same foolishness as to think that

fling against unexpected attacks. this is, of course, merely concentration in daily life, and it is the habit of such concentration that prepares one for the much severer task of the deeper concentration of the yoga practices. for those who are undertaking a preliminary course there is nothing better, while they are still living more or less ordinary lives, than the practices recommended in 'the equinox. there should be- there must be- a definite routine of acts calculated to remind the student of the great work. 9. the classic of the subject is 'liber astarte vel berylli, the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to

two at a time; three or four such periods twice or three times a day. in the earliest stages of all it is not necessary to have got very far with asana, because all you can get out of the early practices is really a foreshadowing of the difficulties of doing it. 18. i began by taking a simple geometrical object in one colour, such as a yellow square. i will quote the official instructions in 'the equinox 'dharana- control of thought '1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle '2. proceed to combinations of single objects; e.g, a black oval within a yellow square, and so on '3. proceed to simple moving objects, such as a

can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the first volume of 'the equinox, an idea is only true in so far as it contains its contradictory in itself. 33. it is such states of mind as this which constitute the really important results of samyama, and these results are not to be destroyed by philosophical speculation, because they are not susceptible of analysis, because they have no component parts, because they exist by virtue of their very unreason 'certum est

stle to the gentiles. st. paul was a learned rabbi; he was the favourite pupil of the best expositor of the hebrew law, and in the single moment of his vision all his arguments were shattered at a single stroke! 10. we are not told that st. paul said anything at the time, but went quietly on his journey. that is the great lesson: not to discuss the results. those of you who possess a copy of 'the equinox of the gods' may have been very much surprised at the extraordinary injunction in the comment: the prohibition of all discussion of the book. i myself did not fully understand that injunction; i do so now. 11. let us now deal with a few of the phenomena which occur during the practices of pratyahara. very early during my retirement in kandy, i had been trying to concentrate by slanting my


ALEISTER CROWLEY ACROSS THE GULF

as obstinate and foolish. not yet did i at all understand his wisdom or his purpose. it often happens thus. of old, men sent their priests to rebuke nile for rising- until it was known that his rising was the cause of the fertility of their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is

they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at al

is ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature should no longer be the centre of man s worship, but man himself, man in his suffering and death, man in his purification and perfection. and he recited the formula of the osiris as follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found

n. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians strove to smooth my spirit to page 19 gulf.txt a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands of years later was my secret revolt against osiris- for the world had suffered long enough- destined to bring about another equinox in which horus was to replace the slain one with his youth and vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay entranced at the feet of the osiris in the ruin

eiled myself, and went into the market-place and lifted up my voice in a chant and cried: death, and desolation, and despair! i lift up my voice, and all the gods are dumb. i unveil my face, and all that liveth is no more, i sniff up life, and breathe forth destruction. i hear the music of the world, and its echo is silence. death, and desolation, and despair! the parting of the ways is come: the equinox of the gods is past. another day: another way. let them that hear me be abased before me! death, and desolation, and despair! then i pulled away my veil, and the cold lightnings of death shot forth, and the people of the city fell dead where they stood. save only one, a young boy, a flute-player, that was blind, and, seeing not those eyes of mine, died not. then to him i spake, saying "ari

one and the birth of the other, seeith something (though it be little) of the course of things. and for him it is necessary to understand fully that change of office (for the gods neither die nor are re- page 40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of th


ALEISTER CROWLEY BOOK OF LIES

beyond bliss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay between these two. this also explains the statement in liber legis i, 28-30. note (4) they cause all men to worship it. book of lies get any book

onalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.a

te; it means that the statements in this chapter are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (or so much he disclosed to the exempt adepts, referred to in liber lxi. it is he who is responsible for the whole of the development of the a'.a. movement which has been associated with the publication of the equinox; and his utterance is enshrined in the sacred writings. it is useless to enquire into his nature; to do so leads to certain disaster. authority from him is exhibited, when necessary, to the proper persons, though in no case to anyone below the grade of exempt adept. the person enquiring into such matters is politely requested to work, and not to ask questions about matters which in no way

bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is the hebrew blood, and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii of the circumstances of the equinox of the gods. the word "phoenix" may be taken as including the idea of "pelican, the bird, which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and "phoenix" is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritua

iphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel an

omicron-theta) the title of this chapter is a place frequented by frater p. until it became respectable. the chapter is a rebuke to those who can see nothing but sorrow and evil in the universe. the buddhist analysis may be true, but not for men of courage. the plea that "love is sorrow, because its ecstasies are only transitory, is contemptible. paragraph 5. coote is a blackmailer exposed by the equinox. the end of the paragraph refers to catullus, his famous epigram about the youth who turned his uncle into harpocrates. it is a subtle way for frater p. to insist upon his virility, since otherwise he could not employ the remedy. the last paragraph is a quotation. in paris, negroes are much sought after by sportive ladies. this is therefore presumably intended to assert that even women may


ALEISTER CROWLEY BOOK OF THE LAW

nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and

ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is dea

work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite! iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed my


ALEISTER CROWLEY LIBER 777

lved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr table of correspondences 37 line 15. p line 16. v line 17. line 18. m and n line 19. s and t line 20. w line 22. o line 24. line 25. u line 26. x line 28. z line 29. y see the handbook of geomancy, the equinox i: 2, p. 137.8 col. l. the catholic seven deadly sins in square brackets. col. lvii. egyptian quarters. cols. lvii, lix &c. beth elohim gives- michael, leo, and south to c and y. gabrial, bull, and north to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhcrbdc

ect to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the

f horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a


ALEISTER CROWLEY LIBER CHANOKH

a n u n u z o d a t a z o d o d a p e x a h e m a o a n u n u p e r e p e n u r a i s a g i x a. ended are the forty-eight calls or keys. notes 34 transcriber s notes do what thou wilt shall be the whole of the law. liber chanokh was first published in two parts as a brief abstract of the symbolic representation of the universe derived by doctor john dee through the scrying of sir edward kelly in equinox vol. i nos. 7-8. the second part bore an a\a\ class b imprimatur on first publication. the alternate title and number (84 ]wnj, the hebrew name anglicised as enoch) were given in the list of class b publications in equinox vol. i no. 10, where it was also stated its publication is at present incomplete. in the blue equinox, a continuation of chanokh was advertised for publication in equino

f class b publications in equinox vol. i no. 10, where it was also stated its publication is at present incomplete. in the blue equinox, a continuation of chanokh was advertised for publication in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present edition consists of the two published sections. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are far better guides to both dee purist and golden dawn enochian magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting to

published parts of chanokh was done by james windram, crowley s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex

ix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the lett

isis/heptameron.pdf agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia liber tres, cologne: 1533. crowley, aleister: liber xxx rum vel s culi sub figur cdxviii, being of the angels of the thirty thyrs the vision and the voice (also cited as the vision and the voice or liber 418. in equinox vol. i no. 5 (1911, special supplement; in crowley (ed. regardie, gems from the equinox (st. paul, mn: llewellyn, 1974; scottsdale, az: new falcon, 1988; with crowley s commentary in equinox vol. iv no. 2 (1998. dee, john: mysteriorum liber primus mysteriorum liber secundus. mysteriorum liber tertius. quartus liber mysteriorum liber mysteriorum quintus quinti libri mysteriorum appendix the

have seen fit to reconstruct the figure. note though that in crowley s vision of the 15th thyr in the vision and the voice the holy twelvefold table of oit was probably conceived according to the casaubon printing, i.e. reading o i t r l u l r l o o e so the names oit, rlu and ooe (lrl is palindromic) mentioned in that vision would be read left to right on the table as printed in casaubon and the equinox, but right to left on the table reconstructed from the angels directions (there is evidence in the dee mss that enochian should be written right to left. 3: a full account of the reception of the sigillum dei meth is contained in mysteriorum liber secundus. the plate of the seal has been redrawn based on the account in secundus and on clay holden s reconstruction: the rendition in the equi


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the origin

understanding demands the acquisition of a new point-of-view. modern conceptions of mathematics, chemistry, and physics are sheer paradox to the "plain man" who thinks of matter as something that one can knock up against> can reach a reflection of this idea by the method of logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehensi

s in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the d

case. by the use of this system the magician is able ultimately to unify the whole of his knowledge- to transmute, even on the intellectual plane, the many into the one. the reader can now understand that the sketch given above of the magical hierarchy is hardly even an outline of the real theory of the universe. this theory may indeed be studied in the article already referred to in no. v of the equinox, and, more deeply in the book of the law and the commentaries thereon: but the true understanding depends entirely upon the work of the magician himself. without magical experience it will be meaningless. in this there is nothing peculiar. it is so with all scientific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost

ich enables science to prophesy, and so in the end to discover, the existence of certain previously unsuspected elements in nature. all discussions upon philosophy are necessarily sterile, since truth is beyond language. they are, however, useful if carried far enough- if carried to the point when it become apparent that all arguments are arguments in a circle<equinox i, i. the apparatus of human reason is simply one particular system of coordinating impressions; its structure is determined by the course of the evolution of the species. it is no more absolute than the evolution of the species. it is no more absolute than the mechanism of our muscles is a complete type wherewith all other systems of transmitting force must conform> but discussions of the

by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have been elaborately mapped in the book 777 in a very convenient and compendious form. it will be necessary for the student to make a careful study of this book in connexion with some actual rituals of magick, for example, 8 that of the evocation of taphtatharath printed in equinox i, iii, pages 170-190, where he will see exactly why these things are to be used. of course, as the student advances in knowledge by experience he will find a progressive subtlety in the magical universe corresponding to his own; for let it be said yet again! not only is his aura a magical mirror of the universe, but the universe is a magical mirror of his aura. in this chapter we are only


ALEISTER CROWLEY MAGICK WITHOUT TEARS

t better to arrange by correspondence. 1) it is of the first importance that you should understand my personal position. it is not actually wrong to regard me as a teacher, but it is certainly liable to mislead; fellow-student, or, if you like, fellowsufferer, seems a more appropriate definition. the climax of my life was what is known as the cairo working, described in the minutest detail in the equinox of the gods. at that time most of the book of the law was completely unintelligible to me, and a good deal of it- especially the third chapter- extremely antipathetic. i fought against this book for years; but it proved irresistible. i do not think i am boasting unfairly when i say that my personal researches have been of the greatest value and importance to the study of the subject of mag

f magick and mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the yi king with that of the qabalah. but i do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may possess for you should amount to no more than an aid to the interpretation of this book. 2) it may be that later on you will want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) with re

e 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 gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlo

thou wilt shall be the whole of the law. thanks for your letter. i couldn't find the o.t.o. typescript- and then it struck me that it would be useful to await your reactions. if i were expecting some presumably important papers by post, i should get anxious after 24 hours delay (at most) and start enquiries. anyhow, i can't find them for the moment; but mr. bryant said he would lend you his blue equinox: pages 195-270 give what you require. but the real point of your affiliating is that it saves me from constantly being on my guard lest i should mention something which i am sworn not to reveal. as in every serious society, members are pledged not to disclose what they may have learnt, whom they have met; it is so, even in co-masonry: isn't it: but one may mention the names of members who

asp: personally, i can never understand all this by-law stuff. so you must ask me what, and why, and so on) there is really only one point for your judgment "by their fruits ye shall know them" you have read liber lxv and liber vii; that shows you 11 what states you can attain by this cirriculum. now read "a master of the magic without tears get any book for free on: www.abika.com 17 temple (blue equinox, pp. 127-170) for an account of the early stages of training, and their results (of course, your path might not coincide with, or even resemble, his path) but do get it into you head that "if the blind lead the blind, they shall both fall into the ditch" if you had seen 1% of the mischief that i have seen, you would freeze to the marrow of your bones at the mere idea of seeing another memb

l to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. naturally, there is a great deal of redundancy and overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful to avoid taking the correspondences given in the books of reference without thinking out why they are so given. thus, you find a camel in the number which refers to the moon, but the tarot card "the moon" refers not to the letter gimel which means camel, but to the letter qoph, and the sign pis


ALEISTER CROWLEY MEDITATION

ite attainment, as will be explained later on. hindu books, such as the "shiva sanhita" give countless postures; many, perhaps most of them, impossible for the average adult european. others insist that the head, neck, and spine should be kept vertical and straight, for reasons connected with the subject of prana, which will be dealt with in its proper place. the positions illustrated in liber e (equinox i and vii) form the best guide<god) 2. kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs("the dragon) 3. stand; hold left ankle with right hand (and alternately practise right ankle in left hand, etc, free forefinger on lips("th

. hua allahu alazi lailaha illa hua. 20 here are some longer ones: 7. the famous gayatri. aum! tat savitur varenyam bhargo devasya dimahi dhiyo yo na pratyodayat. scan this as trochaic tetrameters. 8. qol: hua allahu achad; allahu assamad; lam yalid walam yulad; walam yakun lahu kufwan achad. 9. this mantra is the holiest of all that are or can be. it is from the stele of revealing<equinox vii> a ka dua tuf ur biu bi aa chefu ix. dudu ner af an nuteru. illustration: two lines of music with: a ka du- a tuf ur bi- u bi a'a che- fu du- du ner af an nu- te -ru :under them such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creati

to the next stage, dharana, the attempt to restrain the mind to a single object. before we go on to this, however, we must consider what is meant by success in pratyahara. this is a very extensive subject, and different authors take widely divergent views. one writer means an analysis so acute that every thought is resolved into a number of elements (see "the psychology of hashish" section v, in equinox ii. others take the view that success in the practice is something like the experience which sir humphrey davy had as a result of taking nitrous oxide, in which he exclaimed "the universe is composed exclusively of ideas" others say that it gives hamlet's feeling "there's nothing good or bad but thinking makes it so" interpreted as literally as was done by mrs. eddy. however, the main poin

is the value of the testimony of the experience. now this is a very difficult question, and raises the much larger question as to the value of any testimony. every possible thought has been doubted at some time or another, except the thought which can 34 only be expressed by a note of interrogation, since to doubt that thought asserts it (for a full discussion see "the soldier and the hunchback "equinox" i) but apart from this deep-seated philosophic doubt there is the practical doubt of every day. the popular phrase "to doubt the evidence of one's senses" shows us that that evidence is normally accepted; but a man of science does nothing of the sort. he is so well aware that his senses constantly deceive him, that he invents elaborate instruments to correct them. and he is further aware

the preceding and subsequent classes. you can also meditate on "anything that especially appeals to you" but in all this one feels inclined to suggest that it will be better and more convincing if the meditation is directed to an object which in itself is apparently unimportant. one does not want the mind to be excited in any way, even by adoration. see the three meditative methods in liber hhh (equinox vi<three methods of enthusiasm (a'.a. instruction not yet issued up to march 1912> at the same time, one would not like to deny positively that it is very much "easier" to take some idea towards which the mind would naturally flow. the hindus assert that the nature of the object determines the samadhi; that is, the nature of those lower samadhis

an i obtain further knowledge and experience of this "a" the a'.a. is an organization whose heads have obtained by personal experience to the summit of this science. they have founded a system by which every one can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation


ALEISTER CROWLEY SEPHER SEPHIROTH

dd, love; and 207= rw, light; 8 207= 18, which is equivalent to yx, living; further, 297= 23 9= hyx, life: hence, licht: liebe: leben. again, 418= t+ w)y= 21+ 397, q.v. rbd and 678= 6+ 7+ 8= 21. 2 b+ 2 r+ d= 32. the five different letters represent amoun: thoth: isis: horus: osiris. they (a+ b+ r+ h+ d) add to 212 (q.v. finally) is the crown, b the wand, d the cup, h the sword, r the r.c. see the equinox vol. i, nos. v and vii for further details )rb)d)h)rb) the angelic word of the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour


ALEISTER CROWLEY TAO TEH KING

h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of y

no name. 2. it is that minute point((hadit) yet the whole world dare not contend against him that hath it. did a lord or king gain it and guard it, all men would obey him of their own accord. 3. heaven and earth combining under its spell, shed forth dew((this 'dew' refers to the elixir of the fraternity r.c. and of the o.t.o. it has been described, with proper caution, in various passages of 'the equinox' and of 'the book of lies) extending throughout all things of its own accord, without man's interference. 4. tao, in its phase of action, hath a name. then men can comprehend it; when they do this, there is no more risk of wrong or ill-success. 5. as the great rivers and the oceans are to the valley streams, so is the tao to the whole universe. 37 chapter xxxiii the discrimination (viveka)

d, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain technical practices which may be studied in 'book 4 'the equinox' and 'liber al vel. ccxx) so that it returneth to its origin, one guardeth even one's body from evil, and keepeth silence before all men. 58 chapter liii the witness of greed. 1. were i discovered by men, and charged with government, my first would be lest i should become proud. 2. the true path is level and smooth; but men love by-paths. 3. they adorn their courts, but they neglect their


ALEISTER CROWLEY THE LAW OF LIBERTY

with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this n


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

re nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. see equinox i, vii, pp. 363-400a, for the account of this event. the unveiling is the proclamation of the truth previously explained, that the body of nuith occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul

an assurance of its perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from

of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven is not a place where gods live; nuit is heaven, itself. and "heaven" is of course "a place wherein one may fulfil oneself, conformably to the definition of nuit as space previously offered. al i,22 "now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he k

oppose resistance to the perfect fluidity of the "becoming" of nature. similarly, we are not to attach more importance to any one momentary appearance than to any other. for, the moment we do so, we confirm illusion of duality. we assert imperfection as absolute instead of as a device of perfection for self-appreciation. the secret name was revealed in the sahara desert- see liber 418, 12 aethyr, equinox i, v, suppl. pp. 82-87. this question of making "no difference" as ordained is to regard the whole of the non-ego or universe apparently external to the self as a single phenomenon; samadhi on any one thing becomes therefore samadhi on the whole. the mystic who "availeth in this" can then perform his great work of "love under will" in a single operation instead of being obliged to unite hi

tle flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" the old comment 26. the prophet demanding a sign of his mission, it is promised; a samadhi upon the infinite. this promise was later fulfilled- see "the temple of solomon the king, which proposes to deal with the matter in its due season (p.s. it did so, vide equinox i) the new comment in the mss, the last 5 words of this verse do not occur. the original reading is 'the unfragmentary non-atomic fact of my universality. this phrase was totally beyond the comprehension of the scribe, and he said mentally- with characteristic self-conceit "people will never be able to understand this" aiwass then replied "write this in whiter words. but go forth on" he wa

the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full of instruction on all these matters in great detail, and the student must make them his guide. but i feel bound to observe that they must be studied merely as classics, just as a musician studies bach and others. he cannot compose by copying or combining their works; they serve him only as indications of the art of expression. he must master the technique, theory and


ALEISTER CROWLEY THE OTO GNOSTIC MASS

5 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of b

ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost

m and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formulae of this mass are taught to the priest in his ordination. notes on the text i= the international xii(3, march 9 8, new york be= the equinox iii(1 (detroit: universal, 1919) mtp= magick in theory and practice (paris: lecram, 929) 1``awaiting' instead of``await' in i& be. 2. one possible interpretation of this muddled description: artwork 3' comes after``the, instead of before, in i& be. 4' after' in i& be. 5' comes after``censer' instead of before``with' in mtp. 6. spelt``ambiance' in mtp. 7. usually spelt``ptah. 8``we do, inst


ALEISTER CROWLEY THE QABALAH

ust i not much more doubt my spiritual vision, my vision just open like a babe s, my vision untested by comparison and uncriticized by reason? 1 an archaic norweigian term, loosely shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing

name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is to be, and it is thus, like hyha, eheieh, a glyph of existence. it is capable of twelve transpositions, 23 in the equinox publication this replaced a reference to one of the tables accompanying mathers introduction t.s. 24 samael is various glossed as poison of god or blind god. in some of the gnostic texts found at nag hammadi samael is identified with the demiurge t.s. 25 by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusions (

ethod of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and st

mple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there w

to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol. ii. pp. 163-185, a note on genesis by v.h. fra. i.a. 32 i.e, the three volumes of crowley s collected works t.s. liber lviii 21 from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding t

of athbash, and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this do we find a suggestive reasoning. for example, we find it in the attribution of \yhla to the pentagram which gives p [see a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t


ALEISTER CROWLEY EQ I 1

erstood by those who have not become proficient in these elementary courses. 6. the experimenter is encouraged to use his own intelligence, and not to rely upon any other person or persons, however distinguished, even among ourselves. 25 7. the written record should be intelligibly prepared so that others may benefit from its study. 8. the book john st. john published in this first number of the "equinox" is an example of this kind of record by a very advanced student. it is not as simply written as we could wish, but will shew the method. 9. the more scientific the record is, the better. yet the emotions should be noted, as being some of the conditions. let then the record be written with sincerity and care, and with practice it will be found more and more to approximate to the ideal. ii


ALEISTER CROWLEY EQ I 5

life, lord of immensity, lord of everlastingness is thy name. thou hast become as a tower of effulgence, whose foundations are set in the hearts of me, yea! as a mountain of chrysoleth slumbering in the crown of glory! whose summit is god! 229 [book ii "the scaffolding" will appear in no. 2] f_ the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in t

stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice

- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 th

if the whole edition is sold immediately, there should be a matter of eighteenpence left to pay those who have toiled day and night, six months, to bring it to perfection* readers can help us: firstly, by buying the edition de luxe; secondly, by buying copies for their friends; and thirdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic un

mbda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:vau hb:heh hb:yod" 7 liber hhh sub figura cccxli. continet capitula tres: mmm, aaa, et sss. i m m m "i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and h

way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to being us to the bosom of the great mother, death. before what is known a the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not and did not alter his ways at his pleasure. this formula was used to pen the vault of the mystic mountain of abiegnus, within


ALEISTER CROWLEY EQ I 5

ial instructions of the writer, put on most liberal terms for cash. perhaps having treated us so shabbily again you will give us another order, for if letting people in for needless lawyers' expense is your idea of right from wrong it is very different from yours faithfully, a. elliott of j. w. benson ltd "p.s- if calling, kindly ask for the writer, who will be pleased to see you again. e the equinox vol. i. no. v 2nd part june 20, 1990 e.v. key entry by rusty sporer and bill heidrick, t.g. of o.t.o- needs further proof reading (c) o.t.o. disk 2 of 2 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. pages in the original are marked thus at the bottom: page number comments and descriptions are also set off by curly brackets comments and notes not in the original ar

i go dancing" and i wave my hand, and the aethyr is empty and dark, and i bow myself before it in the sign that i, and only i, may know. and i sink through waves of blackness, poised on an eagle, down, down, down. and i give the sign that only i may know. and now there is nothing in the stone but the black cross of themis, and on it these words: memento: sequor (these words probably mean that the equinox of horus is to be followed by that of themis) bou-saada "december" 2, 1909. 4.50- 6.5 p.m. the cry of the 15th aethyr, which is called oxo there appears immediately in the aethyr a tremendous column of scarlet fire, whirling forth, rebounding, crying aloud. and about it are four columns of green and blue and gold and silver, each inscribed with writings in the character of the dagger. and

nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law. and he shall engrave with his own hand upon a plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a r

very first aethyr. 27. hecate appears- her son, the son of a virgin, a magus, is to bring the aeon to pass. and she, the herald, her function fulfilled, withdraws within her mystic veil. 26. the death of the past aeon, that of jehovah and jesus; ends with adumbraiton of the new, the vision of the stele of ankh-f-n-khonsu, whose discovery brought about in a human consciousness the knowledge of the equinox of the gods, 21. 3. 04. 25. appearance of the lion god of horus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and air

losopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in e

es of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions" george raffalovich's new works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready. through the equinox and all booksellers "ready shortly" the whirlpool by ethel archer with a cover specially designed by e. j. wieland; a dedicatory sonnet by victor b. neuburg; and an introduction by aleister crowley_ a. colin lunn, cigar importer and cigarette merchant. sole agent for loewe& co.,s celebrated straight grain briar pipes. yevidyeh cigarettes, no. 1 a "a connoisseur's cigarette" these are manuf


ALEISTER CROWLEY EQUINOX EQ I 1 2

sult therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wisest of the scribes; and i am myself afraid that even here all my skill of speech and study may avail me little, so that the most important part of the record will be blank. now i cannot tell whether it is a part of my personal kamma, or whether the influence of the equinox of autumn should be the exciting cause; but it has usually been at this part of the year that my best results have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy sammav yamo which gives alike the desire to perform more definitely and exclusively the great work, and the

m tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah strength winning the wings of understanding)[these symbols, allusions, and references will all be found in 777, just published by "the equinox" see advt. ed. 30 6.55. i shall now ceremonially defile the beyt allah with pig, to express in some small measure my utter disgust and indignation with allah for not doing his job properly. i say in vain "labbaik![i am here. ed. he answers,"but i'm "not" here, old boy another leg-pull! he little knows his man, though, if he thinks he can insult me with impunity. andr un sandwich![beyt al

is the usual hindu type with its "m" and "n" sounds predominating: but it does not shake the brain up so forcibly. perhaps 'tis none the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the

'm too tired to as much as start prana yama. i will go to the dome and see what a citron press and a sandwich does for me, at the same time taking over the ms. of liber dcccclxiii. which has been given me to correct, and doing it. please the pigs, the visconti will cheer me up in the evening; and i shall get a good day in to-morrow. 6.35. still at liber dcccclxiii.[to be published shortly by "the equinox. ed. i should like to write mantrams for each chapter. 7.20. still at liber dcccclxiii. i need hardly say that i am perfectly aware that in one sense all this working and ritual making and copying and illuminating is but a crowd of dog-faced demons, since the one thought of unity with adonai is absent. but i do it on purpose, making each thing i do into that magic will. so if you ask me "a

. sole agent for loewe co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a."a connoisseur's cigarette. these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge."the bulk of the typewriting employed in the production of "the equinox" was""done by" miss nichols 103 jermyn street (facing exit piccadilly circus station) typewriting--shorthand--translations--researches "terms on application" the editor of the "equinox" is glad to testify to his opinion that the excellence of miss nichols' work effected a saving on press corrections almost or quite equal to the cost of her work."the photographs in this number of""the equin

losopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover design in gold. price ten shillings walter scott publishing co. ltd. and through "the equinox" some press opinions "dr. m. d. eder in "the new age""yours also is the reincarnation and the life, o laughing lion that is to be!"here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual.'so also the old mystics were right who saw in e


ALEISTER CROWLEY EQUINOX EQ I 2 2

e before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an ancient family, but a few days after the fifty-sixth equinox before the equinox of the gods, he was reared and educated in the faith of christ as taught by one of the strictest sects of the many factions of the christian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the in

ular importance in itself, was destined to lead to another meeting which changed the whole course of p.'s progress, and accelerated his step towards that temple, the black earth from the foundations of which he had been, until the present, casting up in chaotic heaps around him. knorr von rosenroth's immense storehouse of qabalistic learning seems to have kept p. fully employed until the autumnal equinox, when b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the great white brotherhood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the o

y19 is shown the theoricus, as well as the tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemical mercury on the tree of life; also the symbols of all the planets resumed in a mercurial figure. 15 "see 777" col. clxxvii, p. 35. 16 "see 777" col. xiv, p. 4. 17 "see 777" col. lxxx, p. 18 18 "see "handbook of geomancy" the equinox, vol. i, no. ii. 19 a kamea is a magic square "see "mathematical recreations" by w. w. rouse ball. illustration on page 274 approximated below. hb:mem/ hb:ayin/ air_ sigils mercury on tree of tablet of life mercury of air. throne of east_ hb:peh. lamp dais pentacle_ kamea of mercury on_ banner stand_(o_ spirit lamp /lamp tablet hiereus/ hegemon of earth_ lamp_ altar. hierophant. hb:resh_ b

ciate adept" pe. hb:peh "hierophant inductor" resh. hb:resh "associate adept" kaph. hb:koph "hierophant inductor" tau. hb:taw "associate adept" the whole word is paroketh hb:taw hb:koph hb:resh hb:peh, meaning the veil of the tabernacle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof death typhon symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ associate adept hierophant ind'r. associate adept. c r. u incense e. p) d_ of di


ALEISTER CROWLEY EQUINOX EQ I 2 3

ls (or is supposed to feel) a ladylike repugnance to the sight of a suicide's scarred throat! she never is conceived of as rising either in joy or horror to the height of tragedy. her atonement? to preside at the dorcas society! this ridiculous monster! let us cover up these bones neatly and tidily and bury them yet deeper in their tumulus of oblivion. bones? jelly! a. quiller, jr. 397 stop press equinox, london greening company publishes sam by norman roe sixpence paper 3/6 buckram admirable study charming types humanity warn readers not miss crowley. a. colin lunn "cigar importer and cigarette merchant" 3 bridge street, 19 king's parade& 31 trinity street, cambridge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a "a connoisseur's cigarette"

. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge "the bulk of the typewriting employed in the production of "the equinox" was "done by" miss nichols 103 jermyn street (facing exit piccadilly circus station_ typewriting--shorthand--translations--researches "terms on application_ the editor of the "equinox" is glad to testify to his opinion that the excellence of miss nichols' work effected a saving on press corrections almost or quite equal to the cost of her work "the photographs in this number of "the equin


ALEISTER CROWLEY EQUINOX EQ I 2

actually did take part in the scenes described so vividly. we follow their fortunes breathlessly. descriptions as vivid as any mr. upton sinclair ever painted, and they are never tedious nor overdone. we must not leave the tale without mentioning the wonderful love story of rudolph and elsie, a fine piece of psychology, as true as it is moving, and of a quality rarely to be found in fictionug the equinox "the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber

inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended because i hate the veil of words

thods of determining the sankhara-skanda of a man. in your reviewer's own experience she has found it more reliable than either geomancy or the tarot, in questions genethliacal, at least. a careful study of the characteristics of the signs and planets is, moreover, of the very greatest assistance in the use of the book "777. unable as the editor is to find space within the restricted pages of the equinox for astrological matters, we are glad to think that the subject has a specialised organ in competent hands. ethel ramsay. contemporary psychology. by guido villa. translated by harold manacorda. swan sonnenschein, 10s. 6d. net. this long and learned work is not exciting: the good translation shames the pedant's writing. the wise professor reconstructs duality, made of mentality and animali

c. 12 to pisces. therefore mars figures will be strong in asc. and weak in 7th and so on "see" chapter i. for attribution of figures to planets* is strong in dignities of jupiter and venus* is strong in dignities of saturn and mars* table of essential dignities weh note: these tables of dignities are corrupt in places. they have not been corrected here, but copied as they stand in the 1st edition equinox the aspects of the houses the asc. is aspected by 11, 10, 9 (as sextile quartile and trine) dexter and by 3, 4, 5. sinister, and has 7 in opposition. the dexter aspect is that which is "contrary" to the natural order of the houses; it is stronger than the sinister. so for other houses. figures have friends and enemies- saturn: jupiter sun mercury moon friends; mars venus enemies. jupiter:


ALEISTER CROWLEY EQUINOX EQ I 3 2

99 iii. if this idea be any but the supreme and perfect idea, and the student lose control, the result is insanity, obsession, fanaticism, or paralysis and death (add addiction to gossip and incurable idleness, according to the nature of the failure. let then the student understand all these things and combine them in his art, uniting them by the supreme method of silence. aleister crowley t the equinox vol. i. no. iii 2nd part may 19, 1990 e.v. key entry and july 1, 1990 e.v. first proofreading against the 1st edition done by bill heidrick, t.g. of o.t.o. portions of the abramelin diary after page 239 were entered by fr. h.b (further proof reading desirable (c) o.t.o. disk 2 of 3 o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176_ messages only. pages in the original are marked thus

g sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty

rmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in 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! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his

of occult 21 whilst deep in these magical practices his house in london became charged with such an aura of evil that it was scarcely safe to visit it. this was not solely due to p.'s own experiments; we have to consider the evil work of others in the order, such as e.f.e.j, who, envious of his progress and favour with the chiefs, were attempting to destroy him (see "at the fork of the roads" the equinox, vol. i. no. 1, p. 101) weird and terrible figures were often seen moving about his rooms, and in several cases workmen and visitors were struck senseless by a kind of paralysis and by fainting fits. knowledge, he saw ever more clearly that most of the members of the order of the golden dawn were scarcely worthy of his contempt; yet in spite of the folly of the disciples he remained loyal

hb:peh "third" resh: hb:resh "second" kaph: hb:koph "third" tau: hb:taw "second" paroketh: hb:taw hb:koph hb:resh hb:peh "third" the veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" associate adeptus minor, what is the pass-word formed therefrom "third" aleph: hb:aleph "chief" h: hb:heh "third" yod: hb:yod. 1 see "liber o" the equinox, vol. i, no. 2 "chief" h: h "third" eheieh: hhb:yod hb:heh hb:aleph "chief" mighty adeptus major, what is the vault of the adepts "second" the symbolic burying-place of our mystic founder, christian rosenkreutz, which he made to represent the universe. 208 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagonal sides and beneath the altar, h

to guard the inner side of the portal. the aspirant is then admitted, and at once commences to read out a list of the grades and honours he has attained to. when he has finished, the "second adept" turns to him and says] it is not by the proclamation of honours and dignities, great though they may be, that thou canst gain admission to the vault of the adepts of 5 for these signs see "liber o" the equinox, vol. i, no. 2. the rose of ruby and the cross of gold; but only by that humility and purity of spirit which befitteth the aspirant unto higher things [the aspirant then retires and divests himself of his ornaments, and is clothed in the black robe of mourning with his hands bound behind him, and a chain about his neck. the introducer then conducts him back to the door and gives a loud kno


ALEISTER CROWLEY EQUINOX EQ I 3 3

ke when i am alive. my memory of the play_ sole comrade of my wanderings in the sahara_ said no! no! so i turned up the passage, and read "toutes seront de m me quand je serai vivant" my memory was right, and mr. de mattos had completely failed to grasp the sense of a simple sentence of eight easy words. i did not continue my inquiry. a. c. an apology for printing honest reviews the editor of the equinox is well aware of the tendency of modern journalism to print only favourable reviews of books, and to praise on the recommendation of the advertisement manager rather than that of the literary adviser. but he believes that this policy defeats its own end, that praise in the equinox will really sell copies of the book receiving it, and that appreciation of this fact on the part of publishers

ontents of a maniac's mind. it may be obtained at the offices of this paper, or from rebman ltd, 129 shaftesbury avenue. and through all booksellers "see review on page 314" mr. george raffalovich's charm- ing volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches (a new popular edition. price one shilling net, crown 8vo, pp. 164, may be obtained through "the equinox" from mr. elkin mathews' list the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts. with a preface by r. b. cunninghame graham. finely printed at the chiswick press. over 400 pp. with numerous illustrations. demy 8vo, 12s. net. mr. h.g. wells, writing at length in the "saturday "review" says "these chapters are really admirable exposi- tions o

. a second course is open to those who have made a success of the first; it consists of five lessons in most secret tantras, which have been so misinterpreted and degraded by ignorant people, which are indeed the most holy books in the whole world, and of which nothing whatever is known in this country. terms: twenty guineas "all applications should be sent to" sri parananda paramahamsa, c/o "the equinox "the photograph in this number of "the equinox" is by the" dover street studios 38 dover street, mayfair. important new books published by r. fisher unwin. after death_ what? spiritistic phenomena and their interpretation. by cesare lombroso, alienist professor of psychiatry in the university of turin, author of "the female offender "the man of genius" etc. second impression. illustrated

with the whole subject of psychotherapy, or mental healing, from the standpoint of the modern psychology, for the benefit of the unscientific as well as the professional reader. on sale at all booksellers. t. fisher unwin. adelphi terrace, london. the original panel photographs by the dover street studios, from which the photogravure facing aha! is reproduced, are for sale at the offices of "the equinox" 124 victoria street, s.w "framed neatly in gold. price ten shillings "mr. neuburg's new volume of poems" ready in june. five shillings net. order through the equinox, the triumph of pan poems by victor b. neuburg in addition to "the triumph of pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. occultism to the readers of "the equinox_ all w

losopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in e

e and prudent_ which notes, as far as we can see, explain nothing_ together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" a. crowley's works the volumes here listed are all of definite occult and mystical interest and importance "the trade may obtain them from "the equinox" 124 victoria street, s. w. tel: 3210 victoria; and messrs. simpkin, marshall, hamilton, kent& co, 23 paternoster row, e.c "the public may obtain them from "the equinox" 124 victoria street, s. w. mr. elkin matthews, vigo street, w. the walter scott publishing co, paternoster square, e.c. mr. f. hollings, great turnstile, holborn. and through all booksellers. aceldama. crown 8vo, 29 pp, 2


ALEISTER CROWLEY EQUINOX EQ I 3

evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain j. f. c. fuller""fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in t

is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist- 10 reward ten pounds "10) will be paid by the proprietors of the equinox for a copy of the journal containing the following passage, which has been anonymously sent to this office, or for such information as may enable them to trace the perpetrators (torn edge) the circumstances_ cox, box, equinox, mcgregors are coming to town; some in rags, and some on jags, and the swami upside down_ cran, cran, mcgregor's man served a writ, and away he ran_ cadbury jones! st

some fine lines in these verses "the times, july 11, 1908""to be obtained of "the young cambridge press" 4 mill street, bedford london: probsthain& co. and all booksellers "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. wishes to announce that those whom he r

a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. wishes to announce that those whom he represents are only responsible for the publications on which their imprimatur is set; the rest of the equinox is edited as literary and commercial expediency may suggest to the person responsible. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science--the

ld where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition of sir edward kelly's account of the forty-eight angelical keys, and other important articles. considerations of space were imperative* mr. h. sheidan-bickers will lecture on behalf of the equinox during the year. we shall be glad if our readers will arrange with him through us to speak in their towns. mr. bickers makes no charge for lecturing, and the equinox may assist if desired in meeting the necessary expenses. 1 notes of the semester mr. sheridan-bickers held a large and very successful meeting at cambridge in november. we beg to extend our warmest sympathies to brother aloysi

nation in liber o, caps i.-iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi. and cxx (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by au


ALEISTER CROWLEY EQUINOX EQ I 4 2

"a douche, smelling salts, eau de cologne, quinine" theodorus "from the abode of. brotherhood you are expelled["sobs, to the british museum you must go["snuffles, and read["pause 'the secret symbols of the rosicrucians" the devil "tut, tut. dear sisters, the train has stopped, we are at streatham hill- let us get out" alicia de gruys. on the loose. by george raffalovich. publishing office of the equinox, 124 victoria street, s. w. 1"s" net. the author of the man-cover is well-known to the readers of the equinox. his charm lays principally in the independence of his thought, the delicacy of his touch, in his spirit of pure joy, in his most holy childishness. he shows certainly a great lack of literary experience, an accumulation of various contradictory feelings which seem to fight one ano

as can be expected for 146 pages. duff, d. d, does not understand qabalah. we can assure him it is not a "fancied philosophy wherein everything was in reality brand new" as zunz 335 says. he does not understand it, but he is not alone in this. few understand the qabalah; and therefore few talk sense about the pentateuch. we recommend duff, d. d, to study "a note on genesis" in vol. i, no. 2, the equinox, after which if he still considers it "fancied" we shall be ready to discuss it with him. b. rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to slay the whole of the opposing el


ALEISTER CROWLEY EQUINOX EQ I 4 3

e- let them that read my rime attest the same sweet unction in my pen- that writes in pure blood of my breast; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen! 113 george raffalovich's forthcoming works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready shortly. through the equinox and all booksellers_ mr. neuburg's new volume of poems""imperial "16"mo, pp" 200 "ready immediately. order through" the equinox "or of""any bookseller" the triumph of pan. poems by victor b. neuburg. this volume, containing many poems- nearly all of them hitherto unpublished- besides the triumph of pan, includes the romance of olivia vane. the first edition will be limited to two hundred a

be limited to two hundred and fifty copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and thirty on japanese vellum, of which twenty-five are for sale. these latter copies will be numbered, and signed by the author. the binding will be half-parchment with crimson sides; the ordinary copies will be bound in crimson cloth. occultism to the readers of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah u

calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, became confused with fable; it shook or strengthened empires by its oracles, caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear' frank hollings, 7 great turnstile, holborn (near the inns of court hotel. photographs. to be had of the equinox. price ten shillings each. neatly framed in gold. the original panel photographs: the student (a reproduction faces "aha" in no. iii) the interpreter (reproduced on p. 279 of no. iv) the guardian of the flame. the goddess. no student of the mysteries should be without one at least of these remarkable and beautiful studies. their presence serves to remind the possessor of the constant quest

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

losopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in e


ALEISTER CROWLEY EQUINOX EQ I 4

ental outlook. best books for further reading "it is a cheerful, inspiriting book, and should fulfil its object to give mental galvanic shocks to spiritual paralytics "sunday times "a serious exposition of the way a spiritual guide may helpfully minister to the diseased "bristol times and mirror_ the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in t

. there is promise and some fine lines in these verses "the times" july 11, 1908_ very few copies remain_ illustration on center top third by horizontal of the back cover: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" ke

ellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis

saracen knight and of his following the questing beast illustrations aratrum securum "facing page" 11 the yogi" 90 the tatwas" 108 adonai ha aretz" 114 the interpreter" 199 "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 124 victoria street, s.w. telephone 3210 victoria, or to call at that address by appointment. a representative will be there to meet them- probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice

als is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit- the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. editorial we shall be glad if all subscribers to, and readers of, the equinox will make themselves personally known to the staff at the offices at 124, victoria street. various meetings are held, lecture given, and experiments carried out, from time to time, which cannot be advertized effectively in a paper appearing at intervals of six months, and those wishing to attend must therefore be privately notified of the dates as they are fixed* it should, moreover, be re

e imparted through books, skill cannot be attained except by practice; and in most cases it is better that practice should be carried out under instruction* further, research work continually proceeds, and cannot be published, perhaps, for years, when it has been collated and criticised. to be "au "courant" the seeker should be on the spot* after the 21st of october 1910 the price of no. 1 of the equinox, of which only a few copies remain, will be increased to ten shillings. 1 the subscription for 1911 will be raised from ten to twelve shillings* a library for the use of subscribers is in progress of formation at 124, victoria street. the editor will be glad to receive any books on mysticism, magic, egyptology, philosophy, and similar subjects. old books out of print are especially welcome


ALEISTER CROWLEY EQUINOX EQ I 6 2

de "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and

losopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co. ltd, and through "the equinox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in ev

y. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent- which notes, as far as we can see, explain nothing- together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of t

ound book "t.p.s. book notes "this is a manual of self-culture. a series of brilliant essays, bold in conception, sympathetic in spirit, and eminently serviceable in substance "the health record" new volume. just published he can who thinks he can. by orison swett marden, author of "every man a king" price 3"s" 6"d" net- london: william rider& son, ltd, 164 aldersgate street, e.c to be had of the equinox, 3 great james street, w.c. and through all booksellers= price one guinea net goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than t

lavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so- called "greater" key of solomon- only a few copies remain for sale "to be obtained of" the equinox, 3 great james st. w.c "crown 8vo, scarlet buckram, pp. 64" price 10s. net less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b= book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians


ALEISTER CROWLEY EQUINOX EQ I 6

arily interesting book "truth "one closes their comprehensive survey with the conviction that the subject has been dealt with by two well-equipped, careful investigators "t. p.'s weekley "a really useful piece of work "t.p.s. book notes- london william rider& son, ltd, 164 aldersgate street, e.c. the star in the west by captain j. f. c. fuller "fourth large edition now in preparation" through the equinox and all booksellers six shillings net= a highly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in t

d stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist "this page is reserved for official pronouncements by the chancellor of the a" a] persons wishing for information, assistance, further interpretation, etc, are requested to communicate with the chancellor of the a. a. c/o the equinox, 3 great james street, w.c. telephone: city 8987, or to call at that address by appointment. a representative will be there to meet them= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practice o

= probationers are reminded that the object of probations and ordeals is one: namely, to select adepts. but the method appears twofold (i) to fortify the fit (ii) to eliminate the unfit= the chancellor of the a. a. views without satisfaction the practice of probationers working together. a probationer should work with his neophyte, or alone. breach of this rule may prove a bar to advancement. the equinox "the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wieland& co. 3 great james street, gray's inn london, w.c. printed by turnbull a

3 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world within the next two years. your overworked editor, too, has been able to take the lo

qualities of heart and brain, such indomitable courage, such inflexibility of will, such loyalty and truth. we are glad to hear that he is about to accept a highly paid post on the staff of our bright little contemporary "the looking-glass" and that he who himself sings so musically may be in his turn the means of making others sing. as we observed above, we are causing several extracts from the equinox to be translated into french. 1 we are further glad to hear such good reports from every branch. the north and the midlands are already making london look to its laurels; the west has surpassed all hope; america, south africa, burma, india, the malay peninsula, west africa, all thrive. australia has received an important addition to its strength; we have excellent accounts from british col

ht hold of mother earth with both hands. when i was a child i fell; and the scars of the earth are on my forehead at this hour. when i was a boy i was hurt by the explosion of a buried jar of gunpowder; and the scars of the earth are on my face at this hour<crowley's life. francis bendick, martial nay and some other names used in authorship of the "equinox" are pseudo-names for crowley, intended to conceal that it was largely the work of one person. there were other contributors, but after no. 6 most of the work was crowley's> since then i have been the lover of the earth, that wooed me thus roughly. many a night have i slept upon her naked breast, in forest and on glacier, upon great plains and upon lonely crags, in heat and cold, fair weat


ALEX SANDERS THE KING OF THE WITCHES

isregards this rule. some believe that talking about one's powers diminishes them, but alex and his followers put this down to superstition. pptnbix. btmtttbts' altnbat the witches' year begins at midnight on 20 december when the cauldron is wreathed with holly, ivy and mistletoe and the ritual symbolizes the rebirth of the sun. candlemas, on i february, is devoted to mass initiations. the spring equinox on 20 march is the major fertility sabbath. beltane,or may eve sabbath, on 30 april, another fertility sabbath but not so important as the equinox. midsummer night festival, the summer solstice, is on 21 june and is a social occasion when witches from some distance band together. august eve or lammas festival begins on 31 july and is primarily concerned with making spells to ensure a good

bbath. beltane,or may eve sabbath, on 30 april, another fertility sabbath but not so important as the equinox. midsummer night festival, the summer solstice, is on 21 june and is a social occasion when witches from some distance band together. august eve or lammas festival begins on 31 july and is primarily concerned with making spells to ensure a good harvest of crops, stock or money. the autumn equinox, on 20 september, is the equivalent of the christian harvest festival. home-grown or home-made produce is brought but none is eaten; it is delivered anonymouslyto poor or sick people-usuailynon-witches--whose names have been put forward by members of the coven. hallowe'en, on 3i october, is the night when witches catlask for the souls ofthe dead to manifest themselves ar give messages. in


ALEXANDRIAN BOOK OF SHADOWS OCCULT

nce witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon 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 instruc

he ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the wind of night! as black tree branches shake and sigh, by joy and terror we know thee nigh. we speak the spell thy power unlocks, at solstice sabbath and equinox" notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. published sources include: doreen valiente witchcraft for tomorrow. her version continues beyond the part given here. i believe she says that she wrote everything in this book, but i'm not sure. m m grimoire of lady sheba (this is her version) l besom ch

rrection; for there is no part of us that is not of the gods. descend, we pray thee, upon thy servant and priest. any initiations to be done are done at this point. the ceremony of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in their cups. the symbol of the wheel may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of

er of us all, mother of all things living, give us fruit and grain, flocks and herds and children to the tribe, that we may be mighty. by thy rosey love, do thou descend upon thy servant and priestess here. hps draws down the moon upon herself and all salute her. after a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of autumn: pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden g


ALICE BAILEY THE LABOURS OF HERCULES

zodiac is a succession of constellations forming a belt of 47 degrees in width, lying north and south of the ecliptic" glossary of the celestial ship of the north. walter h. sampson gives us a very simple explanation of the imaginary belt. he says "the zodiac, properly speaking, is that belt of the heavens through which passes the apparent path of the sun; its point of commencement is the vernal equinox which, as we know, is in continuous retrograde movement through a circle of constellations which lie near the ecliptic. the zodiac is divided into twelve equal portions of thirty degrees each, corresponding loosely to the twelve constellations of aries, taurus, gemini, cancer, leo, virgo, libra, scorpio, sagittarius, capricorn, aquarius and pisces" the zodiac: a life epitome. alan leo tell


ANATHEMA OF ZOS

oracles' head served upon the platter. be not complacent. the anthem of liber l will, on saturn s touch, turn its melody inward and become a funeral dirge of the soul. if there is ought to be learnt it is this..we are the hypocrites to whom zos speaks. there is no hope. the great wheel turns. all that we love and will is its grist. nothing remains. will love louis martinie (s.m.ch.h. 353) vernal equinox, 1985 anathema of zos: the sermon to the hypocrites hostile to self-torment, the vain excuses called devotion, zos satisfied the habit by speaking loudly unto his self. and at one time, returning to familiar consciousness, he was vexed to notice interested hearers-a rabble of involuntary mendicants, pariahs, whoremongers, adulterers, distended bellies, and the prevalent sick-grotesques tha


BLAVATSKY H P ANTHROPOGENESIS

nt falls back fifty minutes ten seconds, annually. but there is another cycle within this one. it is said that "as the apsis goes forward to meet it at the rate of eleven minutes twenty-four seconds, annually (see the article on astronomy in encyclopaedia britannica "this would complete a revolution in one hundred and fifteen thousand three hundred and two years (115,302. the approximation of the equinox and the apsis is the sum of these motions, sixty-one minutes thirty-four seconds, and hence the equinox returns to the same position in relation to the apsis in 21,128 years" we have mentioned this cycle in isis unveiled, vol. i, in relation to other cycles. each has a marked influence on its contemporary race[[vol. 2, page] 331 pre-historic statues. our meaning is very clear. every sidere

tor; and insist that this invention coincides in its date with that of the erection of the great pyramid. this, to an occultist and eastern astronomer, must appear quite absurd. the year of the kaliyuga is said to have begun between the 17th and 18th of february in the year 3102 b.c. now the hindus claim that in the year 20400 before kaliyugam, the origin of their zodiac coincided with the spring equinox- there being at the time a conjunction of the sun and moon- and bailly proved by a lengthy and careful computation of that date, that, even if fictitious, the epoch from which they had started to establish the beginning of their kaliyug was very real. that "epoch is the year 3102 before our era" he writes (see part iii, book i "hindu astronomy defended by an academician) the lunar eclipse

therefore, may have registered time for seven or eight millions of years, but the egyptians could not* this question was amply challenged, and as amply discussed and answered. see five years of theosophy (art "mr. sinnett's esoteric buddhism" pp. 325-46* volney says that, as aries was in its 15th degree 1447 b.c, it follows that the first degree of "libra" could not have coincided with the vernal equinox more lately than 15,194 years b.c, to which if you add 1790 since christ, when volney wrote this, it appears that 16,984 years have elapsed since the (greek or rather hellenic) origin of the zodiac[[vol. 2, page] 437 more in the forthcoming volumes. conclusion. space forbids us to say anything more, and this part of the "secret doctrine" has to be closed. the forty-nine stanzas and the few

had an occult meaning surely as much as the ayanam and the roodoo of the hindus had. the year of two months' duration, and the period of sixty days also[[vol. 2, page] 621 various cyclic calculations. was a universal measure of time in antiquity, as bailly himself shows in his traite de l'astronomie orientale. the chinamen, according to their own books, divided their year into two parts, from one equinox to the other (mem. acad. ins. t. xvi, c. 48, tom. iii, p. 183; the arabs anciently divided the year into six seasons, each composed of two months; in the chinese astronomical work called kioo-tche, it is said that two moons make a measure of time, and six measures a year; and to this day the aborigines of kamschatka have their years of six months, as they had when visited by abbe chappe (v

idu, now twenty-five miles inland, was the seaport at the mouth of the euphrates, and the seat of babylonian commerce with southern arabia and india. more than all, the new chronology gives time for the long series of eclipses recorded in the great astronomical work called 'the observations of bel; and we are also enabled to understand the otherwise perplexing change in the position of the vernal equinox, which has occurred since our present zodiacal signs were named by the earliest babylonian astronomers. when the accadian calendar was arranged and the accadian months were named, the sun at the vernal equinox was not, as now, in pisces, or even in aries, but in taurus. the rate of the precession of the equinoxes being known, we learn that at the vernal equinox the sun was in taurus from a


BLAVATSKY H P COSMOGENESIS

who got them from the brahmans (see recueil de l'academie des inscriptions, 1853) but all this is very poor testimony. let us remember, however, also that which was said and accepted by the contemporaries of volney, who, in his "ruins of empires" p. 360, remarks that as aries was in its fifteenth degree 1447 b.c, it follows that the first degree of "libra" could not have coincided with the vernal equinox more lately than 15,194 years b.c, to which, if you add 1,790 years since christ, it appears that 16,984 years have elapsed since the origin of the zodiac. dr. schlegel, moreover, in his uranographie chinoise assigns to the chinese astronomical sphere an antiquity of 18,000 years (vide pp. 54, 196, et seq) nevertheless, as opinions quoted without adequate proofs are of little avail, it may

3102, the brahmins of tirvalour place it at sunrise on february 18th. the sun was then in the first point of the zodiac according to its true longitude. the other tables show that at the preceding midnight the moon was in the same place, but according to its average longitude. the brahmins tell us also that this first point, the origin of their zodiac, was, in the year 3102, 54 degrees behind the equinox. it follows that the origin- the first point of their zodiac- was therefore in the sixth degree of libra. there occurred, therefore, about this time and place an average conjunction "and indeed this conjunction is given in our best tables: la caille's for the sun and maier's for the moon" there was no eclipse of the sun, the moon being too distant from her node; but fourteen days later, th

e four corners of the world. now it so happens that at the commencement of kali yug, 3000 or 3100 years before our era, the "eye of the bull" and the "heart of the scorpion" were exactly at the equinoctial points, while the "heart of the lion" and the "southern fish" were pretty near the solstitial points. an observation of the rising of the pleiades in the evening, seven days before the autumnal equinox, also belongs to the year 3000 before our era. this and similar observations collected in ptolemy's calendars, though he does not give their authors, these observations, which are older than those of the chaldeans, may well be the work of the hindus. they are well acquainted with the constellation of the pleiades, and while we call it vulgarly the "poussiniere" they name it: pillaloo-codi

their longitude, is a fact mentioned by augustinus riccius that, according to observations attributed to hermes, and made 1,985 years before ptolemy, the brilliant star in the lyre and that in the heart of the hydra were each seven degrees in advance of their respective positions as determined by ptolemy. this determination seems very extraordinary. the stars advance regularly with respect to the equinox; and ptolemy ought to have found the longitudes 28 degrees in excess of what they were 1985 years before his time. besides, there is a remarkable peculiarity about this fact; the same error or difference being found in the positions of both stars; therefore the error was due to some cause affecting both stars equally. it was to explain this peculiarity that the arab thebith imagined the st

th imagined the stars to have an oscillatory movement, causing them to advance and recede alternately. this hypothesis was easily disproved; but the observations attributed to hermes remained unexplained. their explanation, however, is found in hindu astronomy. at the date fixed for these observations, 1985 years before ptolemy, the first point of the hindu zodiac was 35 degrees in advance of the equinox; therefore the longitudes reckoned for this point are 35 degrees in excess of those reckoned from the equinox. but after the lapse of 1985 years the stars would have advanced 28 degrees, and there would remain a difference of only 7 degrees between the longitudes of hermes and those of ptolemy, and the difference would be the same for the two stars, since it is due to the difference betwee

those reckoned from the equinox. but after the lapse of 1985 years the stars would have advanced 28 degrees, and there would remain a difference of only 7 degrees between the longitudes of hermes and those of ptolemy, and the difference would be the same for the two stars, since it is due to the difference between the starting-points of the hindu zodiac and that of ptolemy, which reckons from the equinox. this explanation is so simple and natural that it must be true. we do not know whether hermes, so celebrated in antiquity, was a hindu, but we see that the observations attributed to him are reckoned in the hindu manner, and we conclude that they were made by the hindus, who, therefore, were able to make all the observations we have enumerated, and which we find noted in their tables. 6th


BLUE EQUINOX

o in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty cl

! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan! 9 editorial do what thou wilt shall be the whole of the law the world needs religion. religion must represent truth, and celebrate it. this truth is of two orders: one, concerning nature external to man; two, concerning nature int

ion of the deepest problems of humanity. the science of thelema is orthodox; is has no false theories of nature, no false fables of the origin of things. the psychology and ethics of thelema are perfect. it has destroyed the damnable delusion of original sin, making every one unique, independent, supreme and sufficient. the law of thelema is given in the book of the law [equinox i, vii and x. the equinox has been founded to promulgate and demonstrate this law. the equinox 10 the a.a, or great white brotherhood, through whom this law was obtained, is a body of the highest initiates, pledged to aid mankind. it offers instruction in the way of spiritual progress and illumination to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by quoti

tion to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by quoting its motto .the method of science: the aim of religion. each seeker is taught how to realise truth for himself, by means accurate and well-tested. the o.t.o. is the first of the great religious societies to accept the law. it trains groups by way of progressive initiation. the equinox publishes all instructions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place

ons and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr mo

on has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what thou wilt shall be the whole of the law. the pr monstrator of the a.a. wishes it to be known that the period of silence, which (according to the rule of the order) lasts during every alternate five years, will end at the equinox of spring in the year 1919 of the vulgar era. he wishes to call attention to the general principles of the great white brotherhood, which is also known as the a.a. primarily, this body exists for the purpose of conferring initiation. secondarily, it prepares people for initiation by means of courses of instruction. these courses are divided into two main parts, theoretical and practical. i


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot;

the french s'ebattre, to revel or frolic. there are eight of these, spaced more or less equidistant throughout the year. they are, the four"greater sabbats: samhain (pronounced "soe-in, though the vast majority of witches mispronounce it "sam-ain, imbolc (pronounced "7m-bulk, beltane (pronounced "b'yal-t'n) and lughnasadh (pronounced "loo-n'sar")t and the four "lesser sab-bats: spring and autumn equinox and summer and winter solstice. margaret murray, in god of the witches 'depending on the time of year. tyou will find much disagreement on the subject of pronunciation. don't worry too much about it. lesson five: covens and rituals/ 61 points out that the two most important samhain and beltane coincide with the breeding seasons of both wild and domestic animals. the pagan festivals were la

hes and pagans were in attendance. but whether you can join forces with others or you celebrate as a single coven or even as a solitary witch (more on this later) the keyword is "celebration. as the goddess is honored with the phases of the moon, so is the god at certain of the phases of the sun. these are the "lesser sabbats" that occur at the summer and winter solstice and the spring and autumn equinox. the four "greater sabbats" are more in the nature of seasonal, rather than specifically solar, festivals and are therefore times for general celebration with both god and goddess duly honored. janet and stewart farrar, in their book eight sabbats for witches (robert hale, london, 1981, suggest a deeper leit motif for the horned god, with a duality which they term the oak king and the holl

ee" only what is in front of you. in the oobe, however, your awareness is all-encompassing. you see not only what is in front but also what is behind, above, below and on the sides all at the same time. do not attempt to interpret an oobe as you would a dream. rituals continued last lesson i detailed the four major, or greater, sabbats. now we'll look at the four minor, or lesser, sabbats: spring equinox; summer solstice; autumnal equinox and winter solstice (or yule. in actual lesson seven: meditation, dreams and the minor sabbats/ 89 fact the terms "major" and "minor, or "greater" and "lesser, are misnomers for each is as important as the other. spring equinox sabbat let there be a bundle of spring wild flowers lying on or beside the altar. the coveners may wear flowers in their hair if

lit candle on the altar then he dances slowly twelve times, deosil, around the circle. as he goes, he says the following, which coveners repeat after him (line by line: priest: all: priest: all: priest: all: priest: all: priest: all: priest: all: priest: all: priest: all: priest: 92/ buckland's complete book of witchcraft fun, games and entertainment. the evening concludes with a feast. autumnal equinox sabbat the altar cloth and candles should be red. the circle should be decorated with autumn flowers, acorns, gourds, pine cones, corn sheaves, etc. a bowl of fruit (apples, pears, peaches and whatever) is on the altar. offerings (see footnote to previous ritual) lie around the altar. priest/ess "now do we enjoy the fruits of our labors" covener "now do we celebrate the harvest" covener "a

o our lord woden. let us make this a feast of torches to carry him forward in light, to the arms of freya. and so it goes on, all of the ritual centering on the importance of that special time of the year; the fact that imbolc is the halfway point through the "dark half" of the year; halfway between samhain and beltane. no one could take that particular ritual and perform it at, say, the autumnal equinox and expect it to fit. yet the earlier quoted ritual, from the other tradition, could be performed at any time of the year and it would still fit in! it is not, therefore, a good example of a seasonal ritual especially of a sabbat and certainly falls far short of what you should be able to expect. so, when writing rituals, keep in mind first and foremost the purpose of the ritual. this purp


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

were banned and the nature festivals supplanted by christian ones. the christians were pragmatic, however, and pope gregory, who sent st augustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is where it remains today. in the same way, the crosses on the hot cross buns that we eat on good friday were originally the ancient astrological signs for the earth, and were eaten to absorb the power and fertility of mother earth. hot cross buns were still thought to retain their magical qualities until the early decades of the nineteenth century and were said to offer protection

gift-wrapped to your door. magick has traditionally encompassed material needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or emotional shortfall in your life. for example, in days when having sufficient food and heating was an ongoing concern, abundance for the coming winter months was a prime focus of mabon, the harvest festival at the autumn equinox. many kitchen witches would carry out private spells using the equinox energies, to empower talismans and cast spells to ensure their own family would survive the inhospitable months of winter. in the modern world, concerns are different, but no less urgent, and for many of us still centre on the home, family and employment. we need money to fulfil obligations, help for a child who is stud

e globe. practitioners in the southern hemisphere will also need to alter the dates i have given. for them, for example, the mid-winter solstice is celebrated on or around 21 seite 22 wicca01.txt june and the summer solstice, when the sun is at it most powerful, is around 21 december. in the same way, the two annual equinoxes, when there is equal day and equal night, move round so that the spring equinox falls around 21 september and the autumn equinox around 21 march. it is perhaps better to think in terms of the wheel of the year, rather than our modern-day calendar, for what matters is not the date but what is happening with the cycle of growth and fruition. so the autumn equinox is the time of harvest, whenever that may be in your part of the globe. things are a little more complicated

an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassadh, celtic festival of the first harvest, was the young solar deity who replaced the dagda, father of the gods, as supreme king. he was associated with sacrifice, as the sun king who was reborn each year at either the mid-winter solstice or the spring equinox. legend has it that when lugh arrived to join the tuatha de danaan, he went to the palace of tara and asked for a position in the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix goddess) he said he was a carpenter, but was told that the company of gods already had one. seite 34 wicca01.txt lugh then declared he was a

d into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the coming of the spring rains, to bring fertility, at the spring equinox. like innana, she is a goddess of fertility, restoration, renewal, birth and the life cycles; she also represents power with responsibility and necessary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently invoked goddess in formal magick. she is mother, healer and the faithful wife who annually restored seite 36 wicca

pregnant mother could benefit from an abundance of fresh food in the summer and autumn and give birth at a time when she would naturally be resting for the winter with the dark nights. this would enable her to spend time with the infant before returning to the fields or to tend the herds in spring. this pattern is reflected in the old myths of the virgin goddess, who became pregnant at the spring equinox and gave birth to the new sun on the mid-winter solstice that became christianised as our christmas. so in these earlier and by no means idyllic times, everything- earth, cattle, corn, humans and animals- was in harmony, not only physically, but spiritually. fertility spells and the rituals marking the passing of the year were a natural part of popular folk magick and of the everyday world


CHRONOLOGIA RORISPERGIUS

tica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers to use the tropical spring equinox as the start of the first zodiac sign. other astrologers such as hephaestion of thebes and julius firmicus use it as seminal work. circa 150-250 nagarjuna passes along prajnaparamita sutra. 185-254 origen of alexandria 200-245 julius sextus africanus: historian and alchemist. eusebius describes africanus as being the author of a work called kestoi(the "embroideries. suidas says that this b


COLLIER IRENE CHINESE MYTHOLOGY

me together and, among other things, eat round moon cakes. 2 derek walters, europe s most prolific author on chinese culture, writes: at that time, for meteorological reasons, the full moon (the harvest moon to westerners) always appears much bigger than usual. it was customary to have moon-watching parties, and offerings are still made to the moon. and paper lanterns are in abundance. the autumn equinox marks the time of the year when nights become longer than the days, and as the moon symbolizes the yin, or feminine force, the rituals are performed by women, who offer incense and food at altars in the open air.3 mythology expert alexander eliot points out the universal fascination with lunar myths: lunar mythologies are often even more dramatic [than solar myths. for while the sun always


DAVID ICKE CHILDREN OF THE MATRIX

is to understand the major religions. they used the symbol in figure 32 to symbolise the sun's journey through the year, or, more accurately, the earth's journey in relation to the sun. this is the so-called sun cross. it can be found throughout the ancient world. they drew a circle and a zodiac (a greek word meaning animal circle) and added a cross to mark the four seasons, and the solstice and equinox points. at the centre of the cross they placed the sun and this is where the theme of the sun, or symbolically the "son, on the cross originates. a similar symbol was used in lemuria relating, james churchward says, to the primal forces of creation. a long list of pre-"jesus" deities were given the birthday of december 25th because of this sun symbolism. the winter solstice, the lowest poi

ept, impregnating the virgin with the holy ghost or spirit for the immaculate conception. then the child is seen enthroned and receiving gifts from three spirits (the three wise men in christianity) and he is adored as the incarnation of the sun god. even the story about jesus being born in a manger comes from ancient egypt, as massey explains "the birthplace of the egyptian messiah at the vernal equinox was figured in apt, or apta, the corner; but apta is also the name of the crib and the manger; hence the child born in apta was said to have been born in a manger; and this apta or crib or manager is the hieroglyphic sign of the solar birthplace. hence the egyptians exhibited the babe in the crib or manager in the streets of alexandria."20 the bright star and the three wise men a bright st

igions and it was used to create a mythical hero for a manufactured prison-religion. as i have mentioned, mag also appears to be code of the reptilian dna passed on by the female line, the mitochondrial dna. jesus was crucified many of these mythical solar deities like jesus were crucified for the sins of the people. it is an ancient ritual. jesus, the "son" on the cross, is the sun at the spring equinox on one level and the dying balder on another. the crown of thorns is symbolic of the halo, which the ancients portrayed around the head of all of their sun gods (see figure 33. the points around the head of the statue of liberty and other illuminati deities are the rays of the sun or crown of thorns. the words attributed to jesus "my god, my god, why hast thou forsaken me" were taken from

symbol. it was used as a religious symbol for thousands of years before christianity, and jesus told his disciples to "pick up thy cross and walk" before the crucifixion cross even entered the story. indeed, the man on the cross was so widely used by the pagans that the early christians rejected it. the central american god quetzalcoatl was depicted nailed to a cross. the cross is symbolic of the equinox when day and night are equal and the sun is about to win its victory over the darkness. at the moment jesus died on the cross, according to the gospel narrative, the land became dark. so it would if the sun had died, as it was symbolically doing. as for the resurrection after three days, this is more sun symbolism. in persia, long before christianity, they had a ritual in which a young man

so it would if the sun had died, as it was symbolically doing. as for the resurrection after three days, this is more sun symbolism. in persia, long before christianity, they had a ritual in which a young man, apparently dead, was restored to life. he was called the saviour and his sufferings were said to have ensured the salvation of the people. his priests watched his tomb until midnight on the equinox and they cried "rejoice, o sacred initiated! your god is risen. his death and suffering have worked your salvation" the same was said in egypt of horus and in india of krishna thousands of years before christianity. and jesus could not have been crucified between two thieves because crucifixion was not the roman punishment for theft. the "two thieves" are possibly symbolic of sagittarius a


DAVID ICKE THE BIGGEST SECRET

athematicalprinciples thousands of years before pythagoras was born. thom explained in his 1967book, megalithic sites in britain, that the stones not only formed geometric patterns inand around the circle, they also aligned to features in the surrounding landscape and tothe positions of the sun, moon and prominent stars at particular times, particularlywhere the sun appeared or disappeared at the equinox or solstice and where the moonwas at the extreme positions of its cycle. it was a gigantic astronomical clock, he said.but it is more than that. it is a receiver and transmitter of energy. the earths magneticgrid, or grids, consist of lines of magnetic energy known as ley lines, meridians ordragon lines to the chinese. where these lines cross, the energy spirals into a vortexand where many

exicans ofquetzalcoatl, ad infinitum, long before jesus. when he died, jesus descended intohell, just like the earlier khrishna, zoroaster, osiris, horus, adonis/tammuz, bacchus,hercules, mercury and so on. he then rose from the dead like the earlier khrishna,buddha, zoroaster, adonis/tammuz, osiris, mithra, hercules and baldur. jesus wassymbolically crucified at easter because this is the spring equinox when the sun (jesus)enters the astrological sign of aries, the ram or. the lamb. the lamb in the book ofrevelation is the same symbol. in around 2,200 bc the group known as the priesthoodof melchizedek began making their aprons with lambs wool, a symbol continued todayby a modern expression of the brotherhood, the freemasons. it is at easter, the equinox,that jesus (the sun) triumphs over

bc the group known as the priesthoodof melchizedek began making their aprons with lambs wool, a symbol continued todayby a modern expression of the brotherhood, the freemasons. it is at easter, the equinox,that jesus (the sun) triumphs over darkness- the time of year when there is more lightthan darkness every day. the world is restored by the power of the sun in the time ofrebirth and the spring equinox was one of the most sacred egyptian events. queen isiswas often portrayed with rams heads to symbolise that the time of aries, the spring, wasa period of natures abundant creation. the festival of easter was as important to earlychristians as december 25th. the legend of mithra said he was crucified and wasresurrected on march 25th. the date of easter is no longer fixed to the first day of

ilian frequency. theastrological energies constantly generated by the movement of the planets and thecycles of the sun and moon are also employed to add to the power of the rituals. sothere are particular satanic days for their most important ceremonies. on these daysunimaginable numbers of people, mostly children, are sacrificed. some of the maindates are: feb 1/2, candlemas; march 21/22, spring equinox; april 30th/may 1st,walpurgis night/beltane; june 21/22, summer solstice; july 31/august 1, lammas -great sabbat festival; september 21/22, autumn equinox; october 31 st/november 1st,samhain/halloween; december 21/22, winter solstice or yule.let me emphasise again here that these dates and festivals are not satanic inthemselves. they are times in the annual planetary cycle when very powerf


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

gician of the 20th century. after training within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. techniques, his own channeled writings, and his own practical experiences. the order he founded was the argentium astrum [a.a. he is famous for his many writings, including the encyclopedia called the equinox, and magick: parts 1-4. cup: see chalice. curcurbite: in alchemy (q.v, a type of container. in sex magick (q.v) the vagina- d- daemon: in greek myth, an intermediate spirit between men and the gods. daemons such as the one that guided socrates act as counselors and guardians to human beings. dadouchos: from the greek meaning "a torch bearer" originally, a hereditary officer at the mysterie

t (q.v, which many occultists believe to be the descendant of an ancient pagan goddess religion. order of the argentium astrum, the [a.a: the great white brotherhood. the order of the silver star. founded by aleister crowley (q.v) as a replacement for the hermetic order of the golden dawn [g.d. crowley was the first member to re-produce the golden dawn's rituals in a public publication called the equinox. today, the a.a. is co-sponsored by the o.t.o. order of the astral star, the [o.a.s: the order of the astral star, inc. founded in 1980 in the commonwealth of kentucky, usa, by a group of ten teenagers including ghfr. pneuma asteros, ghsr. alethia asteros, and ghfr. skarff tou asterou and seven other members upon the principles of christian mysticism and ceremonial magick. the first degree

ucharist. the order practices golden dawn [g.d (q.v) style ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, the planets, the numbers, and colors. a gold, silver, and red crux mystica is in the center, and the star itself is surmounted by a crux mystica. the order was incorporated in kentucky on the vernal equinox, 1993. ordo templi orientis [o.t.o: the order of the temple of the east. a well known and still existing originally german occult order which has become the primary promulgator of the teachings of aleister crowley (q.v, who at one time was the head of that international order. kenneth grant was also a one time past frater superior of that order. today, hymneas beta is frater superior of th


DION FORTUNE CEREMONIAL MAGIC UNVEILED

n these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibility of publishing them

e i possess these manuscripts; but i did not take the responsibility of publishing them, or any of their contents, but worked from crowley's 777, as i acknowledged in my articles, using my knowledge of the mathers manuscript for counter checking purposes. i may say that i found crowley's books to be accurate. he himself does not acknowledge his sources in his recently published magick, but in his equinox, now out of print, he expressly declares that he is making public the "golden damn" system as commanded by the secret chiefs. regardie himself acknowledges his indebtedness to the published works of mathers, wynn westcott and crowley; but as mathers and wynn westcott never put any of these correspondences into their published works, and regardie could not have been in direct touch with the

om crowley's "a. a. the next point we have to solve in unravelling our mystery is the relationship of the different characters in this drama to each other. crowley and mathers quarrelled. exactly why, i do not know; incompatibility of temperament was probably the fundamental cause, whatever the actual occasion of their break may have been. crowley then started the publication of his magazine, the equinox, which came out twice yearly for five years in england and made a fresh start in america after the war with one volume, but never got any further. these eleven volumes are highly prized by the more advanced students of occultism, and the complete set is hard to come by and commands high prices. some of the contents, however, have been reprinted in magick, together with a certain amount of


DION FORTUNE PSYCHIC SELF DEFENSE

ry day, and at their offices, in different parts of london, they found the same penetrating reek of the tom-cat. at first we attributed this persecution to natural causes, and concluded that we were near neighbours to some fascinating feline female, but incidents succeeded each other which made us feel that things were not quite in the ordinary course of nature. we were getting near to the vernal equinox, which is always a difficult time for occultists; there was a sense of strain and tension in the atmosphere, and we were all feeling decidedly uncomfortable. coming upstairs after breakfast one morning, i suddenly saw, coming down the stairs towards me, a gigantic tabby cat, twice the size of a tiger. it appeared absolutely solid and tangible. i stared at it petrified for a second, and the

s dotted with black cats and they were wailing and howling in broad daylight as they do on the roofs at night. i rose up, gathered together my paraphernalia, and did an exorcism then and there. at the end we looked out of the window again. there was not a cat in sight, and we never saw them again. the visitation was at an end. only our normal population of local mousers remained to us. the vernal equinox was now upon us. i must explain that this is the most important season of the year for occultists. great power-tides are flowing on the inner planes, and these are very difficult to handle. if there is going to be astral trouble, it usually blows up for storm at this season. there are also certain meetings which take place on the astral plane, and many occultists attend them out of the bod

lt significance is to be found in it. note the dates carefully, and turn them up in an ephemeris of those years, and observe how the moon stood in relation to them, also the planets. observe whether they fell on or about the equinoxes or solstices. note also the days of the week upon which they occurred. if you found that all the crises of the case occurred on thursdays, or round about the vernal equinox, or at the full moon, you would have a piece of information which was of 77 of 103 considerable significance. you would be sure of one thing, at any rate, that you were dealing with a case in which the invisible psychic tides played a part. information should also be sought concerning the place or places in which the different crises of the trouble took place, and especially the circumstan


DONALDTYSON CORONZON

ween dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind. since crowley's vision of the tenth aethyr reveals a great deal about his personal concept of coronzon (spelled by him choronzon, i will quote the text of the vision in full. it was first published in 1911 in the supplement to issue 5 of volume 1 of crowley's periodical the equinox. it may be of some minor interest that the name "coronzon" appears at the bottom of page 92, the page facing page 93 of casaubon's true and faithful relation, and that the vision of the tenth aethyr begins just before page 93 of the supplement to vol. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of the

rway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essay "the present work, therefore, which is based upon an extremely sinister grimoire known as liber 231, continues to transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber

t unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ty connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not

eve humanity is presently entering. it is often identified with the new age. while astrologers have used it as a technical term for many years, it was popularized by the broadway musical hair with the song this is the dawning of the age of aquarius. astrologers believe that the earth enters a new zodiacal age every 2,160 years, a figure calculated by the changing position of the sun at the spring equinox each year. among astrologers and occultists, there is no consensus on the date for the beginning of the age of aquarius. according to some calculations, the aquarian age began as early as the seventeenth century, while others place it as late as the twenty-first century. the aquarian conspiracy title of a 1980 book by marilyn ferguson. the title became a catchword to describe a new conscio

he greek god of war. aries is associated with the head, and people with an aries sun sign (the sun is in the sign aries in their natal chart) are prone to headaches and injuries to the head and face. the association of the head with aries is the source of the expression headstrong, which characterizes people with a strong aries nature. aries is dry, vernal and equinoctial (it begins on the vernal equinox, diurnal, movable, commanding, eastern, choleric, and aggressive. the native, that is, the person born under its influence, is tall of stature, of a strong but spare make, long face and neck, thick shoulders, piercing eyes, sandy or red hair, and brown complexion. the native s disposition is warm, hasty, and passionate. the aspects of the planets however, may materially alter these traits

acgregor-mathers. 1898. reprint, chicago: de laurence, 1932. reprint, new york: causeway books, 1974. book of thoth an interpretation of the symbolism of the tarot cards written by aleister crowley toward the end of his life (1875.1974. in 1912 crowley published a description of the cards of the book of the dead encyclopedia of occultism& parapsychology. 5th ed. 204 tarot in his biannual journal, equinox (vol. 1, nos. 7.8, about the tarot cards of the hermetic order of the golden dawn. each member had to make a copy from the original deck, but it was not until israel regardie published a set of the golden dawn tarot cards in the 1980s that the pictures that crowley was describing became available to the public. in the 1940s crowley wrote a commentary on the tarot, which carried the egyptia

wley was describing became available to the public. in the 1940s crowley wrote a commentary on the tarot, which carried the egyptian symbolism that had come to dominate the thelemic magic system he had developed. he teamed with artist frieda harris to create a new deck of tarot cards. the commentary, the book of thoth, was published in 1944. the book of thoth was released as vol. 3, no. 5, of the equinox. it is part of the standard curriculum for members of the oto. sources: crowley, aleister. the book of thoth. new york: samuel weiser, 1974. book tests experiments in psychic research to exclude the working of telepathy in mediumistic communications. in answer to questions or for reasons of personal relevance, the communicator indicates a certain book upon a certain shelf in the home of th

is most noted as an advocate of the fixed, or sidereal, zodiac, which had been championed by irish astrologer cyril fagan in a 1950 book, zodiacs old and new. the argument over the sidereal zodiac was basically about the adjustment of the horoscope chart to reflect the procession of the equinoxes. the tropical, or moving, zodiac begins each year at the point where the sun is located at the spring equinox. however, that position changes slightly each year. thus the divisions of the zodiac no longer reflect the actual position of the constellations in the heavens. the sidereal zodiac retains the actual position of the 12 signs. had bradley merely been a champion of fagan s unfashionable ideas, he would not be remembered today. however, he became the director of the llewellyn foundation for a


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

gd when the largely british membership rebelled in 1900. those members loyal to mathers reorganized. meanwhile in paris, the matherses formed the isis temple. at the time of revolt of the british members, mathers had selected a youthful aleister crowley as his agent. this alliance proved short-lived as crowley broke with the matherses in 1904. he would later publish hogd material in his magazine, equinox, leading mathers to sue him. following mathers death in 1918, moina moved back to london where she founded and led the alpha et omega lodge, though the days of its glory were already in the past. never possessing a large membership, the hogd ended its days in the 1920s splintered into various factions. among moina s notable actions as the leader of one faction was the expulsion of one of t

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

eye removed, but the cancer continued to spread. it eventually affected her liver and in june of 1985, she died in dallas, texas. her death seemed to contradict the group s teachings, but applewhite was later able to explain and justify her moving on ahead of the group. the group stayed together for another decade until the surviving members, including applewhite, committed suicide at the spring equinox 1997. sources: perkins, rodney, and forrest jackson. cosmic suicide: the tragedy and transcendence of heaven s gate. dallas: pentaradial press, 1997. wessinger, catherine. how the millennium comes violently. new york: seven bridges press, 2000. networking a system of communication praised by many in the new age movement as the best means of organizing people horizontally around common conc

lyric quality. known affectionately as vickybird, he was a generous networking encyclopedia of occultism& parapsychology. 5th ed. 1104 and warmhearted friend of other writers. neuburg died may 30, 1940. sources: calder-marshall, arthur. the magic of my youth. n.p, 1951. crowley, aleister. the book of the high magick that as worked by frater o.s.v. 6-5 and frater l. t. 2-9: the paris working. the equinox (nashville, tenn) 5, 4 (1981: 171.228. the confessions. new york: hill& wang, 1969. fuller, jean overton. the magical dilemma of victor neuburg. london: w. h. allen, 1965. neuburg, victor e. vickybird: a memoir by his son. london: the polytechnic of north london, 1983. neumann, therese (1898.1962) bavarian peasant girl of konnersreuth, whose stigmata, visions of the passion of christ, and

ble new age vision, the triumph of the hopes and ideals to which occultists gave their allegiance, was given a certain limited expression throughout the twentieth century. often that hope was seen in the arrival of what was termed the aquarian age. in astrology, an age is defined by the location encyclopedia of occultism& parapsychology. 5th ed. new age 1105 of the sun at the moment of the spring equinox each year. because of the tilt of the earth s axis, that sign changes approximately every 2,160 years. depending upon the astrological system one uses, the sun is making the transition from the sign of pisces to that of aquarius sometime in this century. pisces, the fish sign, is often associated with christianity, in which the fish is frequently used as a symbol of jesus; in greek the wor

order values and uses all of aleister crowley s writings on magic. in the 1980s it published two collections of the most important writings, one concerning the oto and its organizational structure, and a second consisting of the holy books (the revelatory material received, i.e, channeled, by crowley, as opposed to the books he consciously wrote. the first was issued as volume 3, number 10 of the equinox, one of the order s periodicals. address: jaf box 7666, new york, ny 10116. sources: crowley, aleister. magick in theory and practice. 4 vols. paris, 1929. heidrick, bill. magick and qaballah. berkeley, calif: ordo templi orientis, 1980. hymenaeus beta, comp. the equinox 3, no. 10. new york: thelema publications, 1986. king, francis. the holy books of thelema. york beach, maine: samuel wei


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

lly demonstrate mastery over the power of illusion would have been root hebrew practices. these ritual observances later evolved into the eucharist in pauline christianity. if we strip away official holy days that were assimilated from indigenous religions, what holidays would have been celebrated? as in all ancient religions and cultures, the original hebrew new year was celebrated on the vernal equinox. it was later moved to the fall and packaged with yom kippur (day of atonement. this was perhaps done so that the order of the sections of the ezra torah, as read by the rabbis in a yearly cycle, would coincide with the calendar of the jewish holidays. if started on the vernal equinox, that would not be the case. in the quest to reconstruct the ancient religion of the desert hebrews, what


FRATER ELIJAH ANGELS OF CHAOS

pher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underworld;


FRATER TENEBROUS CULTS OF CTHULHU

it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elementa


FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

dawn of this cosmic day, and that which we see as free masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by t

lers of temporal fame is then ready to rush to them, and leave the spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we note again that solomon's temple is the solar universe and hiram abiff, the grand master, is the sun which travels around the twelve signs of the zodiac, enacting there the mystic drama of the masonic legend. at the vernal equinox the sun leaves the watery sign of pisces, which is also feminine and docile, for the belligerent, martial, energetic, fiery sign aries, the ram or lamb, where it is exalted in power. it fills the universe with a creative fire which is immediately seized upon by the innumerable billions of nature spirits who therewith build the temple of the coming year in forest and fen. the forces of fecu


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

l period for one sign- viz: 2160 years--thus making 4320, which was a tenth of 43,200, a year of the sun, analogous to the 360 natural days, and produced in the same manner, by multiplying the day of 600 by the dodecans 72= 43,200. they then formed another great year of 432,000 by again multiplying it by 10, which they called a cali yug, which was measurable both by the number 2160, the years the equinox preceded in a sign, and by the number 600. they then had the following scheme: a cali yug, or 600 (or a neros) 432,000 a dwapar, or duo-par age .864,000 a treta, or tree-par age. 1,296,000 a satya, or satis age .1,728,000- 4,320,000 altogether 10 ages, making a maha yug or great age. these were all equimultiples of the cycle of the neros 600, and of 2160, the twelfth part of the equinoctia

ildren. it is supposed that the neros, or cycle of 600, is closely connected with this worship, and that it was invented to regulate the season for these festivals. in process of time it was discovered that this cycle no longer answered, that the festival which had originally fallen on the first of may now occurred on the first of april. this, we are told "led ultimately to the discovery that the equinox preceded about 2160 years in each sign or 25,920 years in the 12 signs, and this induced them to try if they could not form a cycle of the two. on examination, they found that the 600 would not commensurate the 2160 years in a sign, or any number of sums of 2160 less than ten, but that it would with ten, or that in ten times 2160, or in 21,600 years, the two cycles would agree; yet this ar

us and ptolemy, the equinoxes preceded at the rate of a degree in 100 years, or 36,000 hundred years in 360 degrees. this constituted a great year, at the end of which the regeneration of all things takes place. this is thought to be a remnant of the most ancient hindoo speculations, and not the result of observation among the greeks. some time after the arrival of the sun in aries "at the vernal equinox, the indians probably discovered their mistake, in giving about 60 years to a degree; that they ought to give 50" to a year, about 72 years to a degree, and about 2160 years to a sign; and that the luni-solar cycle, called the neros, did not require 608 years, but 600 years only, to complete its period. hence arose the more perfect neros" it is thought by various writers that the knowledge

is the seed of the woman who, according to genesis, was to bruise the head of the serpent, which, in return, was to bruise his foot or heel, or the foot or heel of her seed as the figure of the hindoo crishna proves. from the traditionary stories of this god iao, which was figured annually to be born at the winter solstice, and to be put to death and raised to life on the third day at the vernal equinox, the roman searchers after the evangelion or gospel made out their jesus. the total destruction of everything at jerusalem and in judea--buildings, records, everything--prevented them from coming to any absolute certainty respecting this person who, they were told by tradition, had come to preach the gospel of peace, to be their savior, in fulfilment of the prophecy which their sect of isr

f these isles began their year on the eighth of the kalends of january, which is now our christmas day. the night before that (24th dec. eve) was called by them the medre-nak, or night of mothers, because of the ceremonies which were performed on that night"[132 [132] rivers of life, vol. i, p. 430. among christians as among pagans the christmas season was in honor of "returning light" the vernal equinox of "growing light" and st. john's day of "perfected light" in england, among pagan saxons, the midwinter festival lasted twelve days, during which time light, fire, the sun, huge stones and other similar manifestations of the deity were adored. christian and pagan alike worshipped these objects. they called christmas "the birthday of the god who is light" the savior, or the new sun, was th

ere instituted to rejoice with astarte in her conception. during the months preceding the birth of the young sun-god the queen of heaven receives marked homage. in a former portion of this work we have observed that the festival which celebrated the return of spring was instituted by the inventors of the neros thousands of years prior to the beginning of the christian era, to celebrate the vernal equinox and to commemorate a return of nature's bounties; but, after male reproductive power began to be regarded as the creator, when passion came to be considered as the moving force in the universe, and when the operations of nature began to be typified by a dead man on a cross who was to rise again, easter was celebrated in commemoration of a risen savior or sun-god. the following is an accoun


GILBERT AE WAITE A MAGICIAN OF MANY PARTS

tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there were also a number of additional ceremonies for the consecration of a temple,thefestivalofthe equinox, the solstices, and the installation of a celebrant. as theordergrew it was felt desirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collectively'thebook of life in the rose; this he

oncordat can be reconstructed.]clause4:thefull membershipofeach section shall beknownto the chiefs of each section [felkin proposed to add the words 'solely and under pledge ofsecrecy"]clause5:therollsofthetwoorders which arenowin possessionoffinem respice shall be used in common.clause6 [this clause evidently related to the exclusion of certain members frombothorders.]clause,12:thepasswordofeach equinox shall be arranged between the chiefs of thetwosections and shall be one password.clause15:nomember shall be permitted toworkwithbothsections simultaneously in so far as the degrees recognized up to the separation are concerned.clause17: subject to the independence and autonomy of each section there shall be no reserveofdoctrine, instruction or meansofceremonialworkingbetween the chiefsofth

e kept in a locked case or box, bearing the label issued by the fellowship and certifying that the package must be returned unopened to the address given thereon at the death of the member. 19. members arecovenantedto returnallrituals and papersin the caseof their resignation or dismission. 20.theobligatory meetings of the fellowship are the festivals for the celebration of the vernaland autumnal equinox, under reasonable reserves in respect ofsickness, prohibitive distance and real inability ofotherkinds. attendance is a matter of dutywhenthere is no absolute hindrance. 21.thehistory of the fellowship is communicated in thethirdorder onlybutin one of its forms it is referable to thethirdquarter of the 18th century,withoutsuch antiquity being- regarded asperseea test of value. 22.theconstr


GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

na sprengel) and vincit omnia veritas (woodman, deputed them255 selves, under their respective firstordermottoesof'srioghail mo dhream, quod scis nescis (westcott as himself, although he normally used the motto sapere aude) and magna est veritas et praelavebit,'toconstitute and rule the isis-urania temple no. 3'.thisthey duly did, their first act being the initiation of nine members at the spring equinox ceremony that same march.thefirst of the new initiates was miss mina bergson, the sister of the philosopher henri bergson, soon to bemrsmathers and thus central to the entire story of the order. mathers himselfis an enigma.hewas born in1854,educated at bedford grammar school and lived with his widowed mother atbournemouth255where he was made a mason in18n-untilher death in1885,when he move

tact with a young man at the oxford university press named charles williams, whose evident interest in ritual, in mysticism and in waite's poems led lee to send him on to waite. it has commonly been assumed that charles will255 iams met waite when he moved to london in1917,but he first visited waite's home on 4 september1915--twoyears before his reception as a neophyte in thef'.r.267.c.267.at the equinox ceremony on21september1917.frater qui sitit veniat, as heemanation71became, remained in the order for elevenyears-waite'slast diary reference to him is in1928-andpossibly much longer, for other members still recalled him in 1966. he would have been one of a band of faithful rosicrucians who followed the order's temple as it lurched from one damp kensington flat to another, fetching up at l

ccess in finding good members; let all reports and questions come from yourself only. i send you as a curiosity pages written by a.n.v.t.[i.e. eliphas levi. another eminent old frather called 'igne' has just died at naples. yours with fraternal love, sap. dom. ast. 7=4.4.reed.sept.17/8812september1888esteemed brother 'sapere aude'256=256since it is impossible for me to attend your ceremoniesofthe equinox, i shall be with you in spirit. i am delighted to hear that you are working all four degreesofappendixastthe firstorder.you willneedsome of my papers in order to complete the adept degrees which i shall send you withallhaste.greetmy and your members and accept my hearty greeting. sap.dom.ast.chiefadept.5.ga.91889sapere aude 5=6 care frater, i was very pleased to hear that your training of

hing mine, toe and heel, extend your right hand to graspappendixc117mine, fail,tryagain and then succeed in touching the fingers only (the hiereus continues to maintain the grip during the rest of his speech)'theword is [har-par-krat] and it is whispered in this position by separate syllables. it is the egyptian nameof[the godofsilence]thepresent password is..it is changed at each festival of the equinox. i now place you between the pillarsofseth, hermes and solomon, in the gatewayofthe hidden knowledge' he draws the neophyte forward by the grip until he stands between the pillars, and then receives his sword from the hege255 mon. he returns to his former position e. of and close to the black pillar.hiereus:'letthe final and perfect consecration take place.'thekerux passes to the n. and th


GILBERT THE MAGICAL MASON

rs possessed a deep astronomic knowledge. modern researches into sanscrit literature have also led students of eastern lore to the belief that the inhabitants of india in the earliest times must have made long and accurate observations of the heavenly bodies. according to isaac meyer there is a reason to think that the akkadian observations of the stars date back to about 4310b.c.,when the vernal equinox occurred in the sign of taurus.theearliest allusion to actual divination by the stars in greek literature is found in thetimeusof plato. eudoxus became acquainted with chaldean astrology. diodorus the historian, who flourished about 30b.c.,states that the chaldeans foretold the death of antigonus in 315b.c.vitruvius states that astrology was introduced into greece by berosus, who settled i

to have a history of good health and of virtuous conduct, and of education in the national faith, theology and polity, and novices were required to spend a period of preparation in the study and practice of mental and bodily purification.thechief seat of the egyptian mysteries was at memphis, the ancient capital of lower egypt. the lesser mysteries were those of isis, and were held at the vernal equinox; those of serapis at the summer solstice; and the great mysteries of osiris at the autumnal equinox. in this latter ceremonial the drama of the murder of osiris was performed, the reconstruc255 tion of his body by isis his queen, and the punishment of typhon or set the murderer, the wicked brother of osiris. from this ceremonial some students have derived the tradition of the masonic third

o the phoenician sydyk; and again to the hebrew patriarch shem.thesecret rites commemorated a narrative that axieros, axiokersos and axiokersa had murdered kasmillos. the novice, after due ceremonial, was crowned and invested with an olive branch, and then sacred dances were performed. the special priests were called korybantes. macrobius tells us that these festivals were performed at the vernal equinox, and that the symbolism referred to the sun in autumn and spring-time. the learned faber has a large volume on the kabeiri. herodotus tells us that cambyses, king of persia, unlawfully entered the temple of the kabeiri when in a fit of madness, defiled it, and burned the sacred images.theartemisiawere the festivals of the greek artemis, who became at a later date the goddess diana of the r


GILBERT THE SORCERER AND HIS APPRENTICE

sible. and note that the student must also recognize and undertake that the copies he makes are not his own property, but in the event of his ever leaving the order, they must be considered as a loan which he is honourably bound to return totheproper officer. there is no obligation to attend any meeting. but on receiving an invitation he should reply at once whether able to attend or not. the two equinox ceremonials are considered of special importance, and every member should make a special effort to attend. to the protection of the lordoftheuniverse i commit our newly initiated bretheren, in the firm hope and trust that they will prove true and excellent fratres among us. sub spe. imperator of amen ra.[issued for members of the amen-ra temple of the g. d:.c.1895.]13.the tarot cardsthestr

apparently was absolutely sterile until the principles of gravitation were thoroughly established. that is one example of the periodicity of earthly phenomena under the influence of supra mundane causes. then, of course, the growth of plants and trees in spring is another. we say lightly enough that the increase of heat and the increase of light in the spring, after the sun has passed the vernal equinox, causes the flow of the sap in plants and trees, causes the germination of the seed, and so forth. well, i would ask you to look back at some statistical table and examine the matter. ofthe days get longer after the vernal equinox, and theoretic lly they get warmer and lighter; but as a point of fact it frequ ntly occurs that they do not.itfrequently occurs that, in co sequence of cloud or

andastellar year being, as i said, 26,000 years, gives you some idea of the enormous periods over. which observation' must have ex255 tended,.ifthese zodiacal figuresweredrawn from recorded observation. well,onepoint whichimentioned at last meeting is a very notableone-theglyphofthesupreme god at any time over the face of the world being formedfromthat sign which the sun. occupies' at. the vernal equinox. and here you willthe esoteric teaching on the zodiac 183remember whatthelecturer told us then, that this point is continually moving backward round the zodiac. whatever we take asourgiven sign which the sun occupies at the vernal equinox, atthatpoint of time 2,000 years later the sun will occupy the previous sign.thusabout 4,000 years before christ thesunat the vernal equinox was in the s

ses built now in the tudor style or gothic style, or what not. so the egyptians at the time of rameses, or especially in the later weak, degenerated ramesides, copied the hieroglyphics of their great predeces255 sors. well, the bull symbol in the course of time,andabout the period when moses was born, gives way to the symbol before it, aries. moving backward through the signs, the sun atthevernal equinox occupies the sign of aries, and then the lamb or the ram comes to be worshipped allover the world. and whenisay 'worship ,idonotmean literally, but that the lamb or ram symbol is taken as the glyph of the supreme god;and,the ram is also the symbol of thesun.and so, when the sun is rising at the vernal equinox in the sign of the ram, we have thelordon his own throne, so to speak, and that i

world. and whenisay 'worship ,idonotmean literally, but that the lamb or ram symbol is taken as the glyph of the supreme god;and,the ram is also the symbol of thesun.and so, when the sun is rising at the vernal equinox in the sign of the ram, we have thelordon his own throne, so to speak, and that is one reason for what otherwise might be a very curious fact, that from that timetillnow the vernal equinox has been said to take place on the first: point of aries, a conventional sign. long ago the sun movedoutof the constellation, but still astronomers kept up an imaginary zodiac, an ecliptic with imaginary divisions, called after the old signs, and they stuck to the name of aries. i have no doubt any astronomer could give you a dozen reasons why. the occult reason why is, that thatsign-thesu

oses, but we do frequently see a picture of a horned moses;.and the reason is simply because moses was the earth leader at the time when the ram was the supreme glyph in the heavens, and the symbol of the ram was transferred to moses, and so horns were placed on his head. there is another thing to notice there with regardtoour own country, and that is that the bull (although the sun at the vernal equinox has long passed out of the sign of the bull) yet remains the glyph of england. why should we speak of england as john bull? very few people could give any reason at all why the bull; and, supposing the bull, why john? there lies an occult reason behind that. the bull is the symbol of material strength, and the name of john, the most tender, the most feminine of the names of all the scriptu


GNOSTIC HANDBOOK

e. the gnostic handbook page 63 the great year the concept of precession is central to the cycle known as the great or platonic year. it is based on the simple fact that the earth does not sit straight, there is a slight wobble in the earth s axis as it spins. accordingly the north pole describes a circle taking 2590 years to reach the point at which it started. as this process unfolds the vernal equinox is seen to move backwards through the signs. this backwards movement starts at capricorn and ends at aquarius, the reverse of the normal yearly cycle. many have argued that it was hipparchus in the second century bce who discovered this, however there is clear evidence that it was known far earlier to the mayans and egyptians. this cycle is the basis of many different systems of mythology

s and codes, only after successfully passing the spheres could he then navigate through the great barrier and enter the pleroma. this ritual form was connected to the egyptian astro-gnosis and involved the pharaoh becoming the mediator for his people. in chapter six: the gnostic concept of time ii the gnostic handbook page 64 this role he also prepared egypt for the change which took place at the equinox of the gods, when one astrological sign gave way to another. for 180 years before this event the pharaoh and priesthood would work creating new symbols, mythologies and astral vessels so that the incoming energy could be utilized for the benefit of egypt. as time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passed fr

s time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passed from the pharaoh to a separate priesthood. with time and changes in both state and religion, the teachings were held under oath by secret orders and brotherhoods. even within the hermetic order of the golden dawn we can find elements of the mediation rite within its equinox rituals, however, the emphasis has changed to emanating the forces only for those linked to the order and hence joined to its group mind. as we head further into the kali yuga it is the individuals task to use and transform the heavenly energies within him or herself. it is important to realize that energies the zodiac like those of the planets are ambivalent, they receive and relay forces

inor precessional cycles, each of which is 180 years long. in each astrological age the first minor cycle is of the same characteristic as that of the greater, hence in pisces, the first minor cycle of 180 years was that of pisces of pisces. the last age of the minor cycle is important as it is preparation for the changeover to the next age. this the gnostic handbook page 65 cycle is known as the equinox of the gods, in the present cycle (pisces, is began in 1844 and is ruled by aries. in the egyptian initiatory traditions this period was also known as the heraldic cycle, 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


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

at was taking place at that gnostic theurgy page 185 time, the movement from virgo to leo. is the sphinx a mixture of feminine and lion characteristics? this is an intriguing and challenging possibility. heraldic cycles every astrological age lasts around 2150 years, these ages can again be sub-divided into 12 minor periods. the last minor period before the dawning of the next age is known as the equinox of the gods or the heraldic period. it was during this period that the priests of old prepared for the great change, modifying god-forms, ritual formulae and temple procedures to fulfil the characteristics of the new incoming sign. this preparatory period is 180 years in length and can be divided into 4 nexus dates and three periods of sixty years each. the present heraldic cycle, equinox

n way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, if we look behind what they wrote and said, and ignore the great variance in symbolism, we can deduce a similar core vision. between 1844 and 1914 something momentous occurred, there was a change in the energy which operated through the seat of ra. in terms of astrological cycles, the equinox of the gods had begun. this change was and is of significance because it caused an acceleration of the forces of the kali yuga and is bringing mankind face to face with his destiny. observers of the change the change which began in 1844 was accelerated at the various points of emphasis. as a year has its seasons, the heraldic age has four nexus dates- 1844, 1904, 1964 and 2004. to fully ap

according to their own psychological structure, prejudices and values that are part of their make-up. while each maintain their objectivity and may even vigorously defend their interpretation of events (and in some sense they are being true to what they perceive, each would report only their own perception of the event, not the facts of the actual event itself. in the case of the changeover, the equinox of the gods, the observers varied greatly and saw it in many differing terms. some saw it in terms of christianity, others in terms of sufism and still others in terms of the western magical tradition then represented in the hermetic order of the golden dawn. this is made all the more awkward by the fact that many of these observers formed religions and organisations based on their percept

ings to say, we do not assign religious significance to them individually. some are certainly more admirable than others, a number are very difficult to take and in the case of aleister crowley, many would seem him as a malefic rather than inspirational figure. the fact however is that morality is somewhat irrelevant, what we want are perceptions and records of the transition that occurred at the equinox of the gods. while psychological makeup certainly needs to be considered in evaluating the information we receive, it is the information that is important, not the behavior and personal whims and fancies of the individual involved. if we accept that all observers were biased and interpreted the event according to their psychological makeup, then we can perhaps deduce a core knowledge of wh

rine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was to occur around this time. the doctrine of investigative judgement places the seventh day adventists outside the general doctrinal position of many other christian denominations. the theology of the adventists actually offers a fascinating perception of the equinox of the gods. ellen.j.white and the other visionaries of the adventist movement obviously perceived a change in the energies that existed, and even perceived a change in the nature or focus of these forces. while at first they gnostic theurgy page 212 interpreted these in traditional theological terms (i.e. the physical return of jesus, they later evolved a more complex spiritual understand

r doctrine, the early jehovah s witnesses believed that jesus would return in 1914. when he failed to arrive, they came to understand that he had returned, but in a spiritual sense. while they look forward to jesus being physically present at the future final judgement they believe that the return of jesus as prophesied in the bible has already occurred. this too is a meaningful perception of the equinox of the gods, the energies of pisces are returning in the form of aquarius, jesus has re-appeared in the heraldic cycle in the sense that the christ or solar logos is undergoing transformation. these are intriguing religious interpretations of a very occult event. occult perceptions of the change aliester crowley is not an easy man to write about. he is worshipped by some and reviled by oth


GOETIA LUCIFERIAN

, written and inspired from the original manuscript by michael w. ford illustrated by elda isela ford the luciferian edition, houston, tx 2003 2 t h e g o e t i a written and presented anew by michael w. ford akhtya seker arimanius to restore the sorcerous path and the art of luciferian ascension illustrations also by original manuscript sigils, aleister crowley reworked sigils from the 1904-1976 equinox edition with new drawings. inspired from the original manuscript edition, also the irreplaceable goetia translated by samuel liddell macgragor mathers edited, annotated and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrated second edition with annotations by aleis

e gates within. by beast we go forth 76 77 the goetia was illustrated by- elda isela ford the sigils given are the manuscript sigils by the assumed original author of the manuscript. they are reproduced here for a return to the source. the redesigned sigils with the circle around the spirit was designed for the aleister crowley and samuel liddell macgregor mathers edition, boleskine, 1904 london, equinox febuary 1976 and the illustrated second edition, weiser, usa 1995. we pay respects to each edition and essential work. illustrations- cover azazel sigil by elda isela ford pg. 1 lucifer cube abramelin accented by elda isela ford pg.4 sigils pg 7 from the crowley edition with accents by e.i. ford demonic servitor pg. 12 adversary-opposer shadow form by e.i. ford pg.19 the luciferian goetic


GOLDEN DAWN RITUALS A

mp on the letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to me


GOLDEN DAWN RITUALS Z1

the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the wo


GOLDEN DAWN RITUALS Z3

r working, if more than one member be taking part, all present, putting themselves into the form of the god as taught, should exchange the sign, grip and words, so as to establish a current of harmony and the affirmation of a mutual direction of will towards the same object. the password 1. merely to guard the secrets of the order against any members resigned or not working. it is changed at each equinox. 12 2. it is an affirmation of the different spiritual as well as the different physical constitutions of the candidates. it affirms that all natures cannot be the same without evil and injury resulting thereby- but that each nature sould be brought to its own rtk, the best of its kind. this too, may be done in all things. it is the basis of alchemy. 3. it should be pronounced as if attrac

ifferent physical constitutions of the candidates. it affirms that all natures cannot be the same without evil and injury resulting thereby- but that each nature sould be brought to its own rtk, the best of its kind. this too, may be done in all things. it is the basis of alchemy. 3. it should be pronounced as if attracting the solar force, the light of nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the ord

e ceremony, save at the exchange of insignia, the hierophant, hiereus, hegemon, stolistes, and dadouchos remain in their places. the kerux, or watcher of the gods is being the only one who moves. first comes the establishment of a vertical current in the direction of the middle column by the exchange of words between the hierophant and the hiereus. the hegemon, who is in the whole ceremony of the equinox the important officer, by reason of his insignia, seals and arrests the current in the center by a single knock and the words, i am the reconciler between them. then follows the cross current established between the stolistes and dadouchos, again fixed and sealed by the hegemon, thus, symbolising the equilateral cross of the elements (of which the center would naturally be about the invisb

t the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable which will be easily comprehended by the zam who has mastered the whole of this lecture. only let him remember that the formulae of the ceremony of the equinox represents the sudden attraction and sealing of a force in nature then in operation, rather than a continuous and graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-ot

e to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual 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 the rose cross ritual is a primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive us


GOLDEN DAWN RITUALS ZAM2

gn relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notar

to the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lv


GOLDEN DAWN RITUALS ZAM24

solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suit

bers robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is

the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar"

le of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of the temporary period which intervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

r cardinal points of the year the spring and autumn equinoxes, the winter and summer solstices should everywhere have been accorded immense significance. even greater significance was accorded to the conjunction of these cardinal points with the zodiacal constellations. but most significant of all was the constellation in which the sun was observed to rise on the morning of the spring (or vernal) equinox. because of the earth s axial precession, the ancients discovered that this constellation was not fixed or permanent for all time but that the honour of housing or carrying the sun on the day of the vernal equinox circulated very, very slowly among all the constellations of the zodiac. in the words of giorgio de santillana: the sun s position amongst the constellations at the vernal equino

sional cycle very long hours indeed, the equinoctial sun occupying each zodiacal constellation for almost 2200 years.1 the direction of the earth s slow axial precession is clockwise (i.e, east to west) and thus in opposition to the direction of the planet s annual path around the sun. in relation to the constellations of the zodiac, lying fixed in space, this causes the point at which the spring equinox occurs to move stubbornly along the ecliptic in the opposite direction to the yearly course direction in which the vernal point shifts as a result of precession of the sun, that is, against the right sequence of the zodiacal signs (taurus. aries. pisces. aquarius, instead of aquarius. pisces. aries. taurus. 2 1 hamlet s mill, p. 59. 2 ibid, p. 58. graham hancock fingerprints of the gods 23

es. aquarius, instead of aquarius. pisces. aries. taurus. 2 1 hamlet s mill, p. 59. 2 ibid, p. 58. graham hancock fingerprints of the gods 234 during the course of each year the earth s movement along its orbit causes the stellar background against which the sun is seen to rise to change from month to month: aquarius. pisces. aries. taurus. gemini. cancer. leo, etc, etc. at present, on the vernal equinox, the sun rises due east between pisces and aquarius. the effect of precession is to cause the vernal point to be reached fractionally earlier in the orbit each year with the result that it very gradually shifts through all 12 houses of the zodiac, spending 2160 years in each sign and making a complete circuit in 25,920 years. the direction of this processional drift, in opposition to the a

with the result that it very gradually shifts through all 12 houses of the zodiac, spending 2160 years in each sign and making a complete circuit in 25,920 years. the direction of this processional drift, in opposition to the annual path of the sun, is: leo. cancer. gemini. taurus. aries. pisces. aquarius. to give one example, the age of leo, i.e. the 2160 years during which the sun on the vernal equinox rose against the stellar background of the constellation of leo, lasted from 10,970 until 8810 bc. we live today in the astrological no man s land at the end of the age of pisces, on the threshold of the new age of aquarius. traditionally these times of transition between one age and the next have been regarded as ill-omened. that, in a nutshell, is the meaning of precession of the equinox

nally these times of transition between one age and the next have been regarded as ill-omened. that, in a nutshell, is the meaning of precession of the equinoxes. and that is exactly what is involved in the notion of the dawning of the age of aquarius. the famous line from the musical hair refers to the fact that every year, for the last 2000 years or so, the sun has risen in pisces on the vernal equinox. the age of pisces, however, is now approaching its end and the vernal sun will soon pass out of the sector of the fish and begin to rise against the new background of aquarius. graham hancock fingerprints of the gods 235 the 25,776-year cycle of precession is the engine that drives this majestic celestial juggernaut along its never-ending tour of the heavens. but the details of exactly ho

catastrophe are extremely common. 4 hamlet s mill, p. 7. 5 grimnismol 23, the poetic edda, p. 93, cited in death of gods in ancient egypt, p. 199; hamlet s mill, p. 162; elsa brita titchenell, the masks of odin, theosophical university press, pasadena, 1988, p. 168. graham hancock fingerprints of the gods 242 seen to rise in a different constellation (thus if the sun rises in pisces at the spring equinox, as it does at present, it must rise in virgo at the autumn equinox, in gemini at the winter solstice and in sagittarius at the summer solstice. on each of these four occasions for the last 2000 years or so, this is exactly what the sun has been doing. as we have seen, however, precession of the equinoxes means that the vernal point will change in the not so distant future from pisces to a


GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

miliarity with crowley, gnosticism, the authentic tradition. an examination of chapter 2, a most unusual cast of characters, will bring together many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield applyin

r, the cipher itself, the lexicon computer program (which, it needs to be emphasized, gives over 20,000 workable variations of the original cipher, a mere fraction of the number of potential ciphers, the mechanics of deciphering, what to look for to decipher, and what deciphering the secret code of the ufonauts reveals of their origin and character. masonic cipher. 26 allen h. greenfield from the equinox volume vii, no. 1. 27 4 secret cipher of the ufonauts developed it is impossible to understand the keys to the modern magical revival and its connection to ufology and the secret cipher of the ufonauts without understanding the context of the times in which modern ritual magical societies arose. europe ruled the world in the late 19th century, and conspiracies proliferated. literature abou

ges and nations. therefore, the earlier decoding techniques of the qabalists, as well as certain reasonable analogies (as with crowley s table of correspondences of a qabalistic nature called 777, and not a little detective work will put you quickly on the trail of the cipher of the ufonauts. that will put you, very rapidly, on the trail of the ufonauts themselves. 34 allen h. greenfield from the equinox volume vii, no. 1. 35 5 secret cipher of the ufonauts decoded aleister crowley..was instrumental in merging the occult knowkdge of the orient with the western mystery tradition, and. could be calkd one of the first contactees in particular [because of] a book transmitted by a trans-mundane intelligence called aiwass in cairo in 1904. several years later in america crowley made contact with

b. two of the explorers are in there or are they locals? one is smoking (dope, probably, while the other stands in contemplation. we placed hathor s head above the entry to the alcove. inside the alcove we placed father_acme conceived as a seated buddha image, a halo of light surrounds his head. is this not a secret ritual of the illuminati? search and see! jonathan sellers twin cedars lodge fall equinox 2005, c.e. 93 about the author allen h. greenfield, d.d, is in a unique position to interpret the lore of ufology for occultists, and to explain the elusive mythos of occultism to ufologists. a thirty-five year veteran of ufo investigative work, greenfield has twice been honored with the coveted ufologist of the year award by nufoc (1972 and 1992, and is co-founder of the national ufo conf


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as availa


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ng they would get lean; lith. sup. 11 says, let girls be weaned at the wane, 1 new-moon was peculiarly holy to ancient peoples, thus to the greeks the cvtj kal vta, which was also expressed by 4vrj alone= sanskr. ama (new moon. the return of odysseus was expected at that season, od. 14, 162: tov ij.&v (j)qlvovtos ycujpos, too s iffto./jiej oi.o. kama s birth is fixed for the new-moon after vernal equinox (schlegel on bamay. i. 19, 2. probably bealteine were lighted at this new-moon of spring. 714 sky and stabs. boys at the full, probably to give the one a slim elegant figure, and the other a stout and strong. healing herbs and pure dew are to be gathered at new-moon (tou an des manen niwi gelesen, n. cap. 100, conf. 25, for then they are fresh and unalloyed. when it says in i, 764 that wed


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

religious practices, the term amen means verily. the origin of the word is found in the sanskrit aum and also in om. amra.if you petition for special help and your petition is answered, you are obliged, by the law of amra, to make compensation by passing along to others some portion of the blessing you have received. appellation rite.(see naming) aquarian age.the position of the sun on the vernal equinox moves through the path of the zodiac westward at the rate of a sign in about 2200 years. this period is referred to astrologically as an age. due to this precession, the spring equinox does not begin in aries as it once did, but in pisces. when it crosses into the sign aquarius, the aquarian age will have begun. arcane.that which is not hidden, but visible only to those who attune to it or


HINE P OVEN READY CHAOS

e taken seriously by mathematicians, economists, and physicists. the two names most associated with the birth of chaos magic are pete carroll and ray sherwin, though there were others lurking in the background, such as the stoke newington sorcerors (sns) who later became entwined with the first stirrings of the punk movement. some of pete carroll s early writings on chaos was published in the new equinox, published by ray sherwin, in which the first adverts proclaiming the advent of the illuminates of thanateros (iot) magical order appeared. interestingly enough, there is no mention of the term chaos in the earliest versions of iot material. ray sherwin s morton press then issued pete carroll s liber null, and sherwin s own the book of results, which expounded the very practical method of

wn the book of results, which expounded the very practical method of sigilisation as 9 oven-ready chaos developed by austin osman spare, which has become one of the core techniques associated with chaos magic. the early growth of chaos magic was characterised by a loose network of informal groups who came together to experiment with the possibilities of the new current. with the demise of the new equinox, the chaos kids reported their results and heresies in the pages of chris bray s new magazine, the lamp of thoth. the early chaos books were joined by two tapes the chaos concept which discussed the basics of chaos magic, and the chaochamber, a science-fiction pathworking which combined elements of star trek, michael moorcock, and h.g. wells. chris bray s sorceror s apprentice press then r


HOMSI

golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in various volumes of "the equinox" was found by the king s bench of the high court of justice to be without merit; and the said tribunal found in favor of mr. crowley. moreover, it is my considered opinion that any claims by the homsi/hogdi, whether implicit or explicit, that they have any connection to the london 0rder founded in 1888 are entirely spurious; and that, therefore the implication which may be inferred by a re


HOWE THE ALCHEMIST OF THE GOLDEN DAWN

peedily made my escape when he 18 the alchemist of the golden dawn broached the subject of an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many old alchemical books

ce vidal portman in 1882. it had the same echoes ofhinduism as the sat b'hai, but with a qabalistic top-dressing. ayton was among the first to be admitted to its 'secrets. in what may be the holograph draft for a 20 1 thealchemist of the golden dawn the vicarage, chacombe by banbury, oxon 20 may 1886 the letters 21 yours fraternally, wm. alex ayton i 'occult matters' probably refers to the g.d.'s equinox meeting. 2 madame blavatskywas then living at 17 lansdowne road at the holland park end of ladbroke grove. the house belonged to bertram keightley, a well-to-do young theosophical neophyte. the letters 23 psychology ofbotany (1906, describes his arcane preoccupations. this unreadable but nevertheless fascinating book claimed to be 'a treatise on trees, shrubs, and plants, etc, for the cure

are tolerably well. we were at brighton last week and the bathing did me great good, so much so, that we are going there again next monday to stay till the following saturday week including sunday. i do not yet know our exact address, but if necessary a letter to 22 goldstone villas, west brighton, would find us. we go home tomorrow. when we think of coming to london is for the week including the equinox, 2 i st september, to attend the society i told you of, but it would be so inconvenient to get back to chiswick if our meeting is late at night, that i think we must just run up on purpose for that o our accustomed hotel, and come to you before or after that time. i will write about that further on. we should like for h.p.b. and the countess [wachtmeister] to be at 17 [lansdowne road] when

and if there be, it is snapped [up] directly. they are all in america. i should like to see your new tarot' but i am too busy in another direction to attend to it now. we are both tolerably well- thanks- and are glad you are. chacombe vicarage 19 28january 1890 thealchemist of the golden dawn your letter by second post. i was going to write to you to say i shall be in london next week, being the equinox, when the members of the g[olden] d[awn] always meet. i am so busy preparing for leaving home, and am so harrassed by abominable business matters that i cannot properly answer your letter in full. and it is a subject on which i would rather speak than write. our hotel is not a propitious place for talking on occult subjects, nor can we talk in brit. mus. i have just become a member of "jun

good to melt or calcine, but it would do nothing more. the one i to d you of is the thing. get to understand all about furnaces for this purpose. three such glorious sunny days we have had. i fear we may suffer by a change the other way next month. i have felt somewhat better yesterday and to-day, and mrs ayton is also better. it is still very uncertain whether we shall be in london for the [g.d] equinox [ceremony. chacombe vicarage 19june 1891 it is very good of you to think of us and invite us to your hospitable home for this memorable convention,i at which we had fully intended to be present, but, on looking at the programme, we were appalled at seeing it went over 2 days,.and that it involved a lunch and dinner each day, and a late mght. the lunch and dinner are to be by contract, whic

young is the time to learn. i find it too much for me at my age, tho' i mean to persevere to the end. we have had a most enjoyable summer here from the great dryness, but it is a very bad look-out for farmers this winter. there was no hay scarcely, and cattle are starving, and there is no sale for them. thanks for the cat[alogue. we only returned from london on saturday [presumably from the g.d. equinox meeting, and i found your letter then, but have been too busy to answer it. neither could i find time to see you in london, tho' i should much have liked to have had a talk. i was house-hunting most of the time, anticipating the giving up this [house] next year. we are both tolerably well i am glad to say. from your saying nothing i suppose you are both the same. there is nothing in the ca


HP LOVECRAFT A DARK LORE

thers elsewhere, gave him a growing amazement which passed slowly through varied degrees of alarm to a state of really acute spiritual fear. as the summer drew on he felt dimly that something ought to be done about the lurking terrors of the upper miskatonic valley, and about the monstrous being known to the human world as wilbur whateley. vi. the dunwich horror itself came between lammas and the equinox in 1928, and dr armitage was among those who witnessed its monstrous prologue. he had heard, meanwhile, of whateley's grotesque trip to cambridge, and of his frantic efforts to borrow or copy from the necronomicon at the widener library. those efforts had been in vain, since armitage had issued warnings of the keenest intensity to all librarians having charge of the dreaded volume. wilbur


HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

n relationship to the other planets and the sun allows for a more effective use of magnetic forces. there are special festival dates: february 2, april 30, august 1 and, of course, october 31. the other dates are not the same every year, because the earth doesn't come back to the same position, in relation to the sun every year on the same day. very effective times are around march 21, the vernal equinox; june 21, the summer solstice; september 21, the autumnal equinox; and december 21, the winter solstice. get a current calendar and find out the first day of spring; certain spells are cast the night before. also important are the nights before the first day of summer, autumn and winter. there seems to be more force to spells cast at these times. another thing to watch is the moon. new and

ught to keep anybody hopping. the new moon is when the moon is dark, and anything you do at the new moon should be something that you want quick results from because it's bound to happen in the next two weeks. by the time the moon is full you should get what you want. usually the new moon spell is used for quick attractions. they're not days to use for your whole life-span project. use the vernal equinox for the life pattern and the new moon for fun and games. 8. the money increase spell here's one that's fun, but it's not a moon spell: the money increase spell. cast this at one minute after midnight on any one of the special festival dates. you could do it at the new moon, too, but when you do the new moon money spell, it may help quickly to pay an overdue bill, but it's not going to be a


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

(also babylonian. 13. middle french. 14. later french. 16. valois. 17. henry of navarre. 18. in england, thus. 19. bourbon. 20. egyptian sculptures: fleur-de-lis; asp. architerctural finials. 171 fig. 41. 21. finial: meaning the fleur-de-lis. 22. finial* the opinion of m. dupuis was (see his learned memoir concerning the origin of the constellations, that libra was formerly the sign of the vernal equinox, and aries of the nocturnal, autumnal equinox; that is, that since the origin of the actual astronomical system, the procession (precession) of the equinoxes had carried forward by seven signs the primitive order of the zodiac. now, estimating the procession (precession) at about 70 years to a degree, that is, 2115 years to each sign,-and observing that aries was in its fifteenth degree 14

stronomical system, the procession (precession) of the equinoxes had carried forward by seven signs the primitive order of the zodiac. now, estimating the procession (precession) at about 70 years to a degree, that is, 2115 years to each sign,-and observing that aries was in its fifteenth degree 1447 before christ, it follows that the first degree of libra could not have coincided with the vernal equinox more lately than 15,194 years before christ, to which, if you add 1790 years since christ, it appears that 16,984 years have elapsed since the origin of the zodiac (volney, ruins of empires, 1st english edition, 1792, p. 360. all white things express the celestial and luminous gods; all circular ones, the world, the moon, the sun, the destinies; all semicircular ones, as arches and crescen

am or jewel; or, as malicious and bigoted adversaries would say, their object of adoration is a red rose on a cross. thus: fig. 226. when it can be done, it is surrounded with a glory, and placed on a calvary. this is the naurutz, natsir, or rose of isuren, of tamul, or sharon, or the water-rose, the lily padma, pema, lotus crucified for the salvation of man crucified in the heavens at the vernal equinox. it is celebrated at that time by the persians in what they call their nou-rose i.e. neros, or naurutz (malcolm s history of persia, vol. ii. p. 406. the tudor rose, or rose-en-soilel (the rose of the order of the garter, is the rosicrucian the rose crucified. 261 red rose, crucified, with its rays of glory, or golden sunbeams, or mythical thorns, issuant from its white, immaculate centre


KETAB E SIYAH

! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and t

, rise up& awake! 35. let the rituals be rightly performed with joy& beauty! 36. there are rituals of the elements and feasts of the times. 37. a feast for the first night of the prophet and his bride! 38. a feast for the three days of the writing of the book of the law. 39. a feast for tahuti and the child of the prophet--secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! 42. a feast every day in your hearts in the joy of my rapture! 43. a feast every night unto nu, and the pleasure of uttermost delight! 423 44. aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. 45. there is death for the

is of open brass work: burn thereon in silver or gold! 31. there cometh a rich man from the west who shall pour his gold upon thee. 32. from gold forge steel! 33. be ready to fly or to smite! 34. but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mys


L 002

in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by antithesis``the word of sin is restriction' aga

uaged--i.e, with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static--and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i(7, p. 105) or such others as may from one time to another be appointed. thou must (1) find out what is thy will (2) do that will with a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the movement of things, thy will part of, and therefore equal to, the will of god. and since the will is but the dynamic aspect of the self, and since two different


LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

m there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the place established for ever, a heaven with its four quarters, as tat represents the earth with its four quarters. 156. figure 5 and 6 157. 158. in the hieroglyphs the form has become like fig. 5, while in the papyrus of ani it appears as in fig. 6

basis for the phenomenon, as in the case of the festivals of the two st. johns who are said to be the patron saints of freemasonry- one occurring on june 24th, and the other on december 27th- obviously aiming respectively at the summer and winter solstices, though wrong by a few days because of the maladjustment of the medieval calendar. michaelmas day is evidently an attempt to mark the autumnal equinox, though now it is a week behind time; still, it is one of the occasions which i have mentioned, and each year advantage is taken of that fact to make the wonderful interchange of forces which i am about to try to describe- though again, as in the former case, this is one of the many instances in which words seem hopelessly inadequate. 929. the lodge and officers 930. at the eastern end of


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

mself as the beast, an allusion to the beast of the book of revelation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley

n outline of his egyptian brand of magic, which he called thelema, from the greek word for will. crowley taught that do what thou wilt shall be the whole of the law, which is to say that training the will to achieve the fulfillment of one s destiny is crucial for magical activity. in 1907 he founded his own order, argenteum astrum (silver star, and two years later began the semiannual periodical, equinox, the collected issues of which later became an important source of magical material. also in 1909 he obtained a divorce. in 1912 he met theodor reuss, head of the ordo templi orientis (oto, an occult group that taught sex magic at its higher levels. crowley joined the oto and soon was made the head of its british branch. he added rituals for homosexual magic. crowley went to the united sta

entirely until its surprising resurgence in the 1970s. crowley s impact has continued to be tremendous among almost all the magical groups. see also left-hand path;magic and magical groups for further reading: crowley, aleister.magic in theory and practice. new york: castle, 1929. king, francis. sexuality,magic and perversion. london: new english library, 1971. regardie, israel, ed. gems from the equinox: selected writings of aleister crowley. st. paul, mn: llewellyn, 1974. curse of the demon john holden, a skeptical psychologist, goes to a conference on the paranormal in this 1957 film. there he meets julian karswell, a self-proclaimed warlock, but refuses to believe that the eccentric individual leads a cult of evil devil-worshipers. karswell responds to holden s efforts to expose him by

o several factions. most of the members left with yeats to form the stella matutina (morning star, which yeats served from 1901 to 1917 as grand master. mathers and crowley kept the original name, but their minority organization soon foundered. crowley, after channeling the book of the law in 1904, founded his own organization, the astrum argentinum (silver star, in 1907, and began publishing the equinox in 1909 in order to spread his ideas. he had also become a member of the ordo templi orientis (oto, order of the eastern temple) by 1912. the oto had been founded around the turn of the century by a german named karl keller, and it taught a form of sex magick.according to the painstaking research of j. gordon melton, the oto was actually based largely on the secret sex-magic teachings of p

t was a kind of satanic white paper, designed to expose lavey as a charlatan, liar, and all-round bad guy. among many other revelations, the schrecks assert that the idea for the satanic bible, his principal work, was developed by avon books, not lavey. pressed to meet a deadline, he resorted to plagiarism, taking material from a 1896 tract, john dee s enochian keys, lifted from alister crowley s equinox, and ayn rand. although observers have often perceived connections between anton lavey s satanism and such philosophers as frederick nietzsche, rand was the more immediate source for much of lavey s thinking. the influence of rand on lavey is most evident in the nine satanic statements, which, according to the schrecks, are little more than a condensed paraphrase of material found in rand

the british branch of the oto and was made its head around 1904.when theodor reuss died in 1922,crowley became the oho, the outer head of the order, and essentially made the oto the outer order for his aa (astrum argentinum, that is, silver star) secret society based on the book of the law that he had channeled in 1904. crowley was a prolific writer, and issued a semiannual periodical called the equinox from 1909 to 1913; the ten large volumes of this series have been kept in print recently by several publishers, most notably samuel weiser. the oto taught a system of sex magic (spelled magick by crowley and most ritual magic groups) that was based in part on oriental practices and in part on the system devised by p. b. randolph of the american organization called fraternitas rosae crucis


LIBER O

by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of book 777, especially of the columns printed elsewhere in this book. when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the oc

and an identity with it and with the god experienced. it is a matter for very great regret that no simple and certain tests of success in this practice exist. 3. the vibration of god-names. as a further means of identifying the human consciousness with that pure portion of it which man calls by the name of some god, let him act thus: 4 (a) stand with arms outstretched note 1 (see illustration, in equinox no. 2, p. 13 (b) breathe in deeply through the nostrils, imagining the name of the god desired entering with the breath (c) let that name descend slowly from the lungs to the heart, the solar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands

then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also "the seer, pp. 295-333, equinox i, 2. vi. 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, so that he may be p

nostrils) into the blackness of unconsciousness, and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred. explicit- 1. this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in the herb dangerious, part ii, equinox i,tide arte magica secundum ritum gradus nonae o.t.o. epistola anno belli universalis (1914) ne perdat arcanum scripta* baphomet x rex summus sanctissimus o.t.o. national grand master general ad vitam of ireland, iona and all the britains, in the name of the secret master, aumn. greeting and peace to our most holy, most illuminated, most illustrious, and most dear brother, his excellency s


LIBER 777

ow that o.m. has solved it. see appendix i. col. xlvii. line 7. has a monkey. line 19. said to have a monkey. col. xlix. the geomantic figures of the planets are those of the signs which they rule. lines 3-10. q andr line 15. p line 16. v notes 37 line 17. line 18. m and n line 19. s and t line 20. w line 22. o line 24. line 25. u line 26. x line 28. z line 29. y see the handbook of geomancy, the equinox i: 2, p. 137.8 col. l. the catholic seven deadly sins in square brackets. col. lvii. egyptian quarters. cols. lvii, lix &c. beth elohim gives- michael, leo, and south to c and y. gabrial, bull, and north to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhcrbdc

ect to one of them, some shared between two or more. 6 the book of the concourse of the forces is the title of a collection of golden dawn papers loosely based on the enochian material which emerged from the ceremonial skrying of john dee and edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the

f horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a


LIBER ALEPH

r in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, somewhe

nc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the thought is so concentrated and, if i may use the word, nervous, that both to write then, and to read now, involved and involves an almost intolerable strain. i remember how i used to

ng strong, taketh no heed of others, and some after interference bringeth misfortune. now then shell we therefore cast out love, or accept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic

g this is trinu whereof the number is the number of the name of me thy father! to wit, six hundred and three score and six. love is the law, love under will. 666. an. xiv! in a= in a a notes by the creator of this electronic edition do what thou wilt shall be the whole of the law. liber aleph was written over the winter 1917-18 and first advertised for publication in the .pr monstrance of a.a. in equinox iii (1. it is addressed to charles stansfeld jones, frater achad (o.i.v, parzival, o.i.v.v.i.o, arct on &c, who had not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as

s, frater achad (o.i.v, parzival, o.i.v.v.i.o, arct on &c, who had not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as equinox iii (4; it was finally published posthumously as equinox iii (6) in 1962, edited by karl germer and his brazilian disciple marcelo motta. a corrected edition edited by .hymen us beta. was published by samuel weiser in 1991. this e-text of liber aleph was based on one in internet circulation, key-entered in 1988 e.v. by w. e. heidrick for o.t.o. it has been conformed to the 1991 edition; in the internet version a paragraph of chapter a was omitte


LIBER ASTARTE

it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the b

atrice, and the love of paolo and francesca, and the love of casar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, the love of 1 [this refers to the three volumes of the original edition of thelema which the philosophus would have received, containing libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshm

day (book of the dead) where various parts of the body of the deceased are identified with the corresponding members of various gods. the version quoted by crowley here matches word-for-word budge.s translation from the papyrus of nu as printed in the 1899 kegan paul, trench, trubner& co. edition of the book of the dead. t.s] 3 [this quote has been conformed to the text of liber 61 (as printed in equinox iii (9. in the equinox publication of liber 175 crowley misquoted it .so therefore perfection abideth not in the pinnacles or in the foundation, but in the harmony of one with all. t.s] svb figvra clxxv 13 34. concerning mortifications. these are not necessary to this method. on the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme m

ercome and destroy that of the deity. 48. concerning the holy guardian angel. do thou in no wise confuse this invocation with that. 49. the benediction. and so may the love that passeth all understanding keep your hearts and minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be class d. footnotes in square brackets are by the present editor; all others, and notes signed .ed. are from the equinox printing and are presumably by crowley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.200wlliber azazel the book of azazel dedicated to diane v


LIBER CCC KHABS AM PEKHT

8 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son,1 do what thou wilt shall be the whole of the law. firstly, let thine attention be directed to this planet, how the aon of horus is made manifest by the universal war. this is the first great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many her

f the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the event will show that the exact wording was so shaded as to prove to us

hy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand. i.e. explain the text .lest there be folly. as it says above, ccxx i:36. and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly. 1 [the equinox of the gods was declared to be the book demanded by this verse. t.s] liber ccc 6 from this it is evident that a volume must be prepared as signified.part iv of book 4 was intended to fulfil this purpose1.and that this book must be distributed widely, in fact to every one with whom one comes into social relations. we are not to add to this gift by preaching and the like. they can take it or

e comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a, for the former organization is coordinate and practical, and concerns itself with material things. but remember this clearly, that the law cometh from the a a, not from the o.t.o. this order is but the first of 1 [part iv of book 4 was not published as originally intended. the equinox of the gods was retroactively declared to be book 4, part iv some years after publication. t.s] khabs am pekht 7 the great religious bodies to accept this law officially, and its whole ritual has been revised and reconstituted in accordance with this decision. now then, leaving the book of the law, note, pray thee, the following additional suggestions for extending the dominion of the law

e benediction of the all-begetter be upon thee. love is the law, love under will. 9 =28 a a given under our hand and seal this day of an. xii, the sun our father being in 12 4. 2. of the sign leo, and the moon in 25 39. 11. of the sign libra, from the house of the juggler, that is by lake pasquaney in the state of new hampshire [this .class e. tract was written in july 1916 and first published in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the s


LIBER CCCXXXV ADONIS

bylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendant

be for us a never-fading feast. adonis 35 [they go towards the house, singing. all. the crown of our life is our love, the crown of our love is the light that rules all the region above the night and the stars of the night; that rules all the region aright, the abyss to abysses above; for the crown of our love is the light, and the crown of our light is our love [this text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and ju


LIBER CCXLII AHA

the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; namely, to manifest the new way of the equinox of horus, as revealed in liber legis. he does so, and reconciles it with the old way by inviting the test of experiment. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, ba


LIBER CHANOKH

eace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this

. l a n u n u z o d a t a z o d o d a p e x a h e m a o a n u n u p e r e p e n u r a i s a g i x a. ended are the forty-eight calls or keys. 38 transcriber.s notes do what thou wilt shall be the whole of the law. liber chanokh was first published in two parts as .a brief abstract of the symbolic representation of the universe derived by doctor john dee through the scrying of sir edward kelly. in equinox vol. i nos. 7-8. the second part bore an a.a. class b imprimatur on first publication. the alternate title and number (84 ]wnj, the hebrew name anglicised as enoch) were given in the list of class b publications in equinox vol. i no. 10, where it was also stated .its publication is at present incomplete. in the blue equinox, a continuation of chanokh was advertised for publication in equin

, where it was also stated .its publication is at present incomplete. in the blue equinox, a continuation of chanokh was advertised for publication in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present e-text consists of the two published sections. no attempt has been made to retain pagination. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the un

ourse in some senses liber chanokh is redundant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the unpublished parts may be had from an advertisment which appeared in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the method of calling them forth and controlling them. with an account of the heptarchicall mystery. it was originally intended to publish this together with the vision and the v

for a future issue .the elemental calls or keys, with the great watch-towers of the universe. a complete treatise, fully illustrated, upon the spirits of the elements, their names and offices, with the method of calling them forth and controlling them. with an account of the heptarchicall mystery. it was originally intended to publish this together with the vision and the voice which appeared in equinox i (5. to adequately deal with all the matters mentioned in crowley.s .prefatory note. would probably take a few books. at the time crowley was writing, the tables of soyga were mostly lost (eight of the tables had been copied into sloane ms 3189) and known mainly by passing references in the dee diaries and papers by elias ashmole. the .book of soyga. was rediscovered by dee scholar debora

r attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex


LIBER CLXV A MASTER OF THE TEMPLE

a\a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other isms on the one hand, and the europe, the leicester, and the cosy corner on the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on the other. having then plunged wholeheartedly into this final experiment, the equinox 130 becoming as it were omnia in uno for a time, he emerged in a frame of mind well suited to the study of scientific illuminism, of which he was much in need, and, having signed the probationer s pledge form on december 24th, 1909, e.v, he took after careful thought the motto unus in omnibus and has been riding very comfortably ever since. from this time onward, according to the rules of

follow his example and treat what is recorded as the attempt of a struggling soul to obtain light for himself and others. whatever his mistakes, however poor his results, or laughable his failures, there is this much to be said for him, that he never turned back. section ii december 24, 1909, to may 14, 1910 frater v.i.o. started off bravely enough. as soon as he had read the first number of the equinox, and before he got into touch with any member of the a\a\ he made an attempt at asana. the earliest record i can find reads as follows: thursday, nov. 4th, 1909. 11:20 p.m. to 11:41 p.m. asana. position i. the god. inclination for back to bend, just above hips, had to straighten up several times. opened eyes once and moved head, after about five minutes. breathed fairly regularly after the

ord to guide him (b) the probationer s task is to explore his own nature, not to follow any prescribed course. a third objection is that by putting the probationer in corsets, an entirely flabby person may sneak through his year, and become a neophyte, to the shame of the order. but this objection is theoretical; for initiation is overseen from the third order, where no error may endure. o.m. the equinox 132 as this cannot be done with comfort, in this country (england, let your chief practice take place an hour or half an hour before your breakfast hour. 4. if possible set apart a room wherein to carry out your exercises; keep it clean, and only keep in it objects which please you; burn a little incense in the room before beginning an exercise; keep the room holy to yourself, and do not a

ter he was glad to do asana and perform his meditations out in the rain, clad in pyjamas, because his tiny tent in british columbia was too small to allow of work inside. but we digress. at this point his record breaks off abruptly. he remained in london until may of 1910, when circumstances arose which made it possible for him to visit british columbia. armed then with his instruction paper, the equinox, and the equinox 134 a few occult books, he sailed for canada, alone, to start again in new and unploughed fields. section iii july 25, 1910, to april 30, 1911 the next entry in his diary is dated july 25th, 1910. it is a general confession of the previous six months. half of his year of probation had passed away, and he has not reported to, or received any communication from, the order. h

it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my way. gradually the fuller meaning has dawned on me, and i have returned to make this entry. i need not add much more. i do

e are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of uncertainly in which i lived before this the equinox 138 realization came? this realization having come about has at any rate remained as a glimpse of being, different from the previous not-being. the result of his mental analysis appears to amount to this, that he had experienced within himself a state of consciousness full of peace and joy, yet which more nearly approximated to zero than any other term. he can find nothing with which to co


LIBER COLLEGII SANCTI

dian angel. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and here and now may i be admitted to the knowledge and conversation of the a a! witness my hand_ transcriber fs notes. liber clxxxv was originally privately printed on loose sheets, circa 1909. it had been intended for general publication in equinox iii (2, but this volume was not issued as originally intended (at the time of writing.december 2003.a reconstruction is said to be in the final stages of preparation. it was first generally published as an appendix to gems from the equinox (llewellyn, 1974; falcon press, 1982; new falcon, 1988, a collection of writings from the equinox and the appendices to magick in theory and practice, e

tion of writings from the equinox and the appendices to magick in theory and practice, edited by f.i. regardie (in the 1988 edition, some amendations were made by an anonymous later editor to the last paragraph of section 8 of the tasks of a zelator and philosophus, apparently based on crowley notes, but still failing to completely resolve an anomaly noted below. liber clxxxv was printed again in equinox iv (1, commentaries on the holy books, with one further correction made as against the 1988 edition of gems. the present electronic copy is based on both these publications, with some amendments as noted below, and on page scans of the first printing of the probationer oath only (as found in the online o.t.o. archives. the probationer oath has been conformed more or less to a scan of the o

formed more or less to a scan of the original printing (the original paper size was probably about large crown quarto or letter rather than a4. i have not seen any copies with the seals in place, nor have i seen any copies of the original printings of the tasks or other oaths, though it appears the task of each grade was printed on the reverse side of each sheet from the oath the robe. during the equinox period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an asc

obe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple

this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photograph gthe silent watcher h in equinox i (1) is believed to be crowley fs red adeptus major robe, which is still extant; it is likely that the adeptus within and adeptus exemptus robes were of a similar design, but different colour. the robe of an adeptus minor is not described in the published version of gliber vesta. h a copy of gliber vesta h with additional sections of doubtful provenance which i found online alleges it to

first contained liber lxi, gthe preliminary lection including the history lection h and liber lxv; the second consisted of liber vii, and the third contained libri ccxx, xxvii and dcccxiii. initially crowley appears to have applied a measure of secrecy to some of these texts; for example in parts i and ii of book 4 (1912/1913, liber lxv is referred to as a gsecret holy book h as is liber vii; in equinox i (1, crowley as geditor h vetoed his own stated intention in gjohn st. john h to pubish gthe book ararita h (liber dcccxiii) as an appendix to the record, saying gthis has not been permitted. the book ararita will be issued by the a a in due course. h it was originally intended to issue the texts from qelhma over the course of equinox vol. iii. libri lxi and lxv appeared in equinox iii (1


LIBER CXCVII STORY OF SIR PALAMEDES

r grant in little space that also i, even i, be blest thus, though so evil is my case. sir palamedes, the saracen knight 99 let them that read my rime attest the same sweet unction in my pen. that writes in pure blood of my breast; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen [this text was first published as a supplement to equinox i (4. it was reprinted in a volume on its own shortly afterwards. in the 1913 .syllabus. it was declared to be liber cxcvii in class c (197 .living creature, beast (more usually spelt, subt. from (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 30.06.2


LIBER DCCCLX JOHN ST

sult therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wisest of the scribes; and i am myself afraid that even here all my skill of speech and study may avail me little, so that the most important part of the record will be blank. now i cannot tell whether it is a part of my personal kamma, or whether the influence of the equinox of autumn should be the exciting cause; but it has usually been at this part of the year that my best results have occurred. it may be that the physical health induced by the summer in me, who dislike damp and chill, may being forth as it were a flower the particular kind of energy. sammavayamo.which gives alike the desire to perform more definitely and exclusively the great work, and the

d the day with 10 pr.n.y.mas, which caused me to perspire freely, but were not altogether easy or satisfactory. the second day the stroke of twelve found me duly in my .sana, practising pr.n.y.ma. let me continue this work; for it is written that unto the persevering mortal the blessed immortals are swift. what then should happen to a persevering immortal like myself? 1 [in ms. notes to a copy of equinox i (1 (transcribed by yorke, a.c. adds to this entry .i also did a more holy practice as if to graft a tree (vide frazer, the magic art &c, ii, 100) and describes maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two secrets] john st. john 15 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my .sana, despit

y affect the sexual process: how and why i do not yet certainly know. 2.45. rubbish! everything perfectly normal. difficult, though, to keep mantram going. 3.00. am sitting on the brink of the big fountain in the luxembourg. this deadness of the whole system continues. 1[.for the good that i would i do not: but the evil which i would not, that i do] 2 brothel in rue des 4 vents [ms. note by ac in equinox i (1, transcribed by yorke] john st. john 23 to explain. normally, if the thought be energetically directed to almost any point in the body, that point is felt to pulse and even to ache. especially this is the case if one vibrates a mantra or magical name in a nerve-centre. at present i cannot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful. just as a

sphere of the personality of man. a theosophic term..ed] 3.55. n.b..mantras might with advantage be palindromes. 3.56. i try to construct a magic square from the mantra. no good. but the mantra is going much better, quite mechanically and .without attachment (i.e, without conscious ulterior design .art for art fs sake. as it were. 4.10. i drink a .citron presse. 1 [an ms. note by ac to a copy of equinox i (1 (transcribed by yorke) about this point reads .3 weeks] john st. john 25 4.25. alas! here comes maryt (with a sad tale of x. it appears that she fainted and spent some hours at the hospital. i should have insisted on her staying with me; the symptoms began immediately on her drinking some coffee. i have noticed with myself, that eating has started the action. 5.30. an hour of mingled

[we cannot understand this passage.1 it presumably refers to the .preliminary invocation. in the goetia of king solomon, published s.p.r.t, boleskine foyers, n.b, 1904..ed, and not troubling even to formulate carefully the elemental hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50. but as i was ill last night, and as the morning has broken chill and damp, i will go to the cafe du dome and br

when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one fountain 1 [published in equinox i (2) as .the psychology of hashish] john st. john 47 issued: whose foundation is one, one and alone..1 as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc, we can regard the western system as the essential one. yet of course pr.n..y.ma, for one thing, has its


LIBER DCCCXI ENERGIZED ENTHUSIASM

ighting weight when i was ten years younger. we walked some twenty miles daily through hilly forest. the actual amount of mss. written at this time is astounding; their variety is even more so; of their excellence i will not speak. here is a rough list from memory; it is far from exhaustive (1) some dozen books of a a instruction, including gliber astarte, h and the temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand words. i think this phenomenon is unique in the hist

sacred, impersonal, utterly apart from amorism and eroticism and animalism and sentimentalism and all the other vilenesses that protestantism has 1 in recent years, some schools, notably tonbridge, have adopted ritualistic marriage between boys, the passive partner being generally known (and respected) as a wife, whose normal social duties he is expected to fulfil [note added by ac in his copy of equinox i (9] energized enthusiasm 11 made of it. the catholic church did, i believe, to some extent preserve the pagan tradition. marriage is a sacrament.1 but in the attempt to deprive the act of all accretions which would profane it, the fathers of the church added in spite of themselves other accretions which profaned it more. they tied it to property and inheritance. they wished it to serve b

this practice can be easily fitted to the ceremony previously described. if desired, instead of wine, the elixir introduced by me to europe1 may be employed. but its results, if used in this way, 1 anhalonium lewinnii. the physiologically standardised preparation (parke, davies and co) of cannabis indica is also excellent if the admin-istration be in expert hands [note added by ac in his copy of equinox i (9. anhalonium lewinnii was the then botanical name for lophophora williamsi, the peyote cactus. around the time energized enthusiasm was written, crowley conducted a number of experiments on himself and various volunteers with this drug, intending to write up and publish the results as liber cmxxxiv, the cactus in equinox volume iii. the writeup was never finished and the notes were des

er charter from the genuine authorities (for there are spurious masons working under a forged charter) the address of a person willing to consider their fitness to affiliate to a chapter practicing similar rites. xvi i consider it supererogatory to continue my essay on the mysteries and my analysis of energized enthusiasm. energized enthusiasm 23 [the following appeared in crowley fs editorial to equinox i (10; the bulk of it is crowley quoting g.r.s. mead quoting from de vita contemplativa by philo of alexandria, a hellenized jewish writer of the first century e.v. t.s] with regard to the article in no. 9, genergized enthusiasm, h a circumstance of exceptional interest has arisen. the author was not acquainted at that time with the literature of those gnostics who were the earliest and on

hich procures them his love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account of the ritual derived from a priori considerations will at once be manifest. transcriber fs note this work was first published in equinox i (9) without a number or author credit, though internal evidence clearly identified the author as crowley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classifica

ley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classification is mentioned in crowley fs correspondence with c.s. jones, and the work is cited as liber 811 in the blue equinox. it was also said to be an eadumbration f of liber iao (xvii, an unpublished (believed lost) class d text which supposedly describes meditation-practices based on the three eenthusiasms f discussed above. the four kinds of eenthusiasm f or edivine madness f (the first being poetic inspiration from the nine muses) are discussed in plato's phaedrus and treated of by renaissance writers such


LIBER DCLXXI VEL PYRAMIDOS

iance decked khabs am pekht (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 09.07.2004. transcriber.s notes. this text of liber pyramidos is composited from the two main published versions (typeset with no source stated in sothis magazine, st. albans, 1976, and facsimile of illuminated ms (presumably that referred to in .john st. john) in equinox iv (1, commentaries on the holy books, york beach, maine, 1996, and from a typescript which is believed to have been prepared from crowley.s first draft manuscript. it makes no pretence at being a critical text; in any case the nearest thing i have to a primary source is the facsimile in the equinox (one page of what appears to be the first draft ms. was irrelevantly included in the compil

irrelevantly included in the compilation o.t.o. rituals and sex magick edited by p.r. konig and a.r. naylor (thame, oxon: i-h-o, 1999. the one variant i will note here is that at the end of the .hanged man. section, the couplet .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it, and is omitted in all subsequent revisions. the title follows the equinox printing, although the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod which is not pronounced or counted in the enumeration: in hebrew \wawm= 93. as far as i can tell it is pronounced with a steady outward breath, beginning with the lips clo


LIBER E

rtance of the written record as the only possible check upon error derived from the various qualities of the experimenter. 9. thus let the work be accomplished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any great difficulty presents itself, the a a should be at once informed of the circumstances [the following announcement appeared in equinox i (7. the plates referred to follow. t.s] some of the weaker brethren having found the postures in liber e too difficult, the pitiful heart of the pramonstrator of a a has been moved to authorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from


LIBER GRADUUM MONTIS ABIEGNI

ation in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferr

instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the

rience alone that counts in result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work* text (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.2004 liber xiii 6 transcriber.s notes. this electronic text of liber xiii was transcribed from that printed in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of abiegnus h has been redrawn rather than scanned; rubrication has been used in the hopes of making it a bit more comprehensible. liber xiii was reprinted in the compilation gems from the equinox and in equinox iv (1, commentaries on the holy books and other papers. in the notes below i endeavour to identify the

some ms amendations, dated 1908. it is unpublished. gliber pyramidos: a ritual of self-initiation based on the formula of the neophyte, h a versified adaptation of the above for solo use written in october 1908 (see gjohn st. john h) is extant in various ts. and ms. versions; crowley fs illuminated ms as prepared during the gjohn st. john h magical retirement was published in colour facsimile in equinox iv (1. the statement in liber 185 that the probationer shall keep himself free from all other engagements for one whole week at the end of the year fs probation is consistent with the former ritual. 4 comparing this with liber 185 suggests that gfour tests are set h refers to the gexamination in the four powers of the sphinx h referred to above. it should be assumed that this refers to any

and chapters on uranus and neptune) was published in 1972 under crowley fs name as the complete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gl

argely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by crowl


LIBER HAD

esire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the bluelidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! this continues the first practice of meditation1 (ccxx. i. 13, 61, 63, 64, 65. 1 [in equinox printing .the second practice of meditation. but section 10 was also said to be the second practice, 12 the third practice, 16 the fourth practice and 25 the fifth practice. combining 1 and 2 into the .first practice. matches the numbering in section 28. t.s] liber h a d 2 3. let the aspirant apply himself to comprehend hadit as an unextended point clothed with a light ineffable. and let h


LIBER HHH

three contemplations as it were breaths in the human mind, that is the abyss of hell: the first is called.,2 the second.,3 and the third..4 these are the watery reflexions of the three enthusiasms; those of apollo, dionysus, and aphrodite.5 the whole star is nechesh and messiach, the name hyha joined with hwhy.6 2 i m m m .i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide..liber lapidis lazuli. vii. 3. 0. be seated in thine .sana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; t

urposes of exploring the parallels, although one suspects the meditation-practice will be more effective for one who has gone through the ritual ceremonially and imprinted the revelant symbols. 8 approx .corpse-position. the .corpse. and .dying buddha .sanas (along with the .hanged man. posture mentioned in cap. i v. 10) were depicted in a supplement to .liber e. which was printed at the start of equinox i (7, and also in the 1994 and 1997 weiser .blue brick. edition of magick. 9 this possibly refers to something communicated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. refe


LIBER III VEL JUGORUM

hen i.ve made 10 slips. or (2) by .i.ll make a slip in view of the immediate need: i don.t mind the pain of a cut. the object of the whole exercise is to create a sentinel to stand watch at the threshold of the mind: with this in view one should be able to study the psychology of the practice in detail and arrange matters so as to obtain the best result possible [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] vel jvgorvm 3 iii 0. the ox is thought. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much o

iness and family cares, an eater of meat, and a keen progressive politician. let no thought proper to .a. arises when the ring is on the .b. finger; and vice versa. p.s. an xv! in c an excellent practice is to control the means of expression. thus, challenge the world to make you smile, like .sir edward. whom i saw at coney island this first day of june 1919 e.v [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] liber iii vel jvgorvm 4 aratvm secvrvm (fra. after one week avoiding the first person. his fidelity is good; his vigilance bad. not nearly good enough to pass [lat .careless plough. or .secure plough [generally believed to be victor b. neuburg [text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 30.06.2


LIBER ISRAFEL

. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptsh


LIBER LIBERI VEL LAPIDIS LAZULI

arling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 15. i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. 16. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou bea


LIBER LIBRAE

ck, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& liber ventum) by joshua wetzel (aka frater ratatosk) stafford, england the paradigmal pirate by joshua wetzel second e


LIBER LVII

podeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to

impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to 22 [according to some, the qlippoth or shells are the remnants of these primal worlds. t.s] 23 [in the equinox publication this replaced a reference to one of the tables accompanying mathers. introduction. t.s] 16 liber lviii those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to sp

pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolises the universe immediately after c

n about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to

life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mystic mountain of abiegnus, within wh

to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol. ii. pp. 163-185 .a note on genesis. by v.h. fra. i.a. from this pleasant, orthodox, and-so-they-all-lived-happyever- after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the


LIBER LXXVIII

divination the present time occurs. usually op. 1 seems to indicate the past history of the question; but not always so. experience will teach. sometimes a new current of high help may show the moment of consultation. i may add that in material matters this method is extremely valuable. i have been able to work out the most complex problems in minute detail. o. m] note. this text was published in equinox i (8. it has also been published on its own under the title tarot divination (weiser. in the gsyllabus h in equinox i (10) it was declared to be liber lxxviii in class b. in the gpramonstrance h in equinox iii (1, a forthcoming publication under this number was decribed as g ca complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meani

. in the gsyllabus h in equinox i (10) it was declared to be liber lxxviii in class b. in the gpramonstrance h in equinox iii (1, a forthcoming publication under this number was decribed as g ca complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. h which eventually manifested as the book of thoth, published in 1944 as equinox iii (5; this was an original work on the tarot which largely supercedes the present treatment; while it bore no number on publication it is sometimes cited as liber lxxviii. the present e-text is based on a key-entry made from the equinox printing by w. e. heidrick for o.t.o. this transcript corrected a few errors in the hebrew names of the angels from the equinox printing (the compositor


LIBER MMCMXI NOTE ON GENESIS

tudied in connection with the book 777, and with the sepher sephiroth, a magical dictionary of pure number which was begun by the author of this essay, carried on by myself, and now about to be published as soon as the ms. can be prepared [he emigrated to ceylon and became a buddhist monk. t.s [a conventional idiom for a collection of kabbalistic writings. t.s [it was published as a supplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the stud

raced: but none can read them save he hath been taught in thy school. wherefore closing do i name the mighty words: a w* original key entry on this e-text by w.e. heidrick, treasurer general o.t.o (c) ordo templi orientis. further formatting and proofing &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised and corrected 06.07.2004. 19 endnotes this text was first published in equinox i (2) in 1909. in equinox i (10) it was declared to be liber mmcmxi (2911, as noted in the text, is the numeration of tycarb with the initial beth writ large and thus counted as 2000).the present electronic edition was prepared primarily from a key-entry made by w.e. heidrick, treasurer general of o.t.o, as presented at www.theequinox. org. figures have all been redrawn, and the text has b

it was declared to be liber mmcmxi (2911, as noted in the text, is the numeration of tycarb with the initial beth writ large and thus counted as 2000).the present electronic edition was prepared primarily from a key-entry made by w.e. heidrick, treasurer general of o.t.o, as presented at www.theequinox. org. figures have all been redrawn, and the text has been reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox


LIBER O

ion of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of book 777, especially of columns i.,clxxxii.3 when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations .the temple of solomon the king. in equinox i (2. crossreferences are given) 2. if we take an example the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [lat .the traveller in the kingd

name of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if 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 fo

to his lips. then let him .awake. by a welldefined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by .travelling. with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also .the seer, equinox vol. i no. 2, pp. 295.333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana.concentration.and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to familiarise the student with every kind of obstacle and every kind of delusion, s

his nostrils) into the blackness of unconsciousness; and then on coming to himself, let him write down soberly and accurately a record of all that hath occurred: yea, a record of all that hath occurred. explicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in .the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiri

ir: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to other works published in the equinox have thus been changed from relative to absolute. footnotes are from the equinox publication, with the exception of those in square brackets which give translations, and two notes by c rowley from mtp as indicated. endnotes are by the present editor. 1 see liber e for all these. 2 no single instruction treats of all these matters. fo

changed from relative to absolute. footnotes are from the equinox publication, with the exception of those in square brackets which give translations, and two notes by c rowley from mtp as indicated. endnotes are by the present editor. 1 see liber e for all these. 2 no single instruction treats of all these matters. for the expansion of consciousness, see liber 536 .batracofrenobookosmomacia. in equinox i (10. for the contraction of consciousness see liber 831 .liber iod (formerly called vesta, in equinox i (7) and appendix vii of magick, which also treats of .slaying the cakkrams. the editor of the .blue brick. edition of magick (magick: book 4 parts i-iv, york beach, maine: samuel weiser, 1994, 2d edn. 1997) argues that .slaying the pairs of opposites. falls within the scope of .liber y


LIBER OS ABYSMI VEL DAATH

an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refers to the science of logic or the glesser logic h (encyclopedia of the philosophical sciences: part i. logic, so-called because it is shorter than the science of logic and thus more widely read. modern english translations of both works exist (e.g. of the enclopedia logic by w. wallace, oxford university press, 1977, and of the science of logic

an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his entering into the palace of the king fs daughter, and of that which shall thereafter befall, let it be understood of the master of the temple. hath he not attained to understanding? yea, verily, hath he not attained to understanding [this text was first published in equinox i (7) in class b; in the 1913 gsyllabus h it was listed in class c. 474 is the number of tod, da fath (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 16.06.200isliber porta lvcis svb figvra x v a a publication in class a 1 1. i behold a small dark orb, wheeling in an abyss of infinite space. it is minute among a myriad vast o


LIBER RESH VEL HELIOS

rom the abodes of morning! 3. also, at sunset, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his spl


LIBER RV VEL SPIRITUS

spiral..ed) 17. let the zelator attach no credit to any statements that may have been made throughout the course of this instruction, and reflect that even the counsel which we have given as suitable to the average case may be entirely unsuitable to his own. 1 [leaving aside the danger of accidentally swallowing one.s tongue and choking to death while asleep. t.s [liber 206 was first published in equinox i (7) in class b; in the 1913 .syllabus. it was placed in class d (c) ordo templi orientis. key-entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.2004. the plate which accompanied this text in the equinox publication follows overleaf. approx, p.raka is .inhalation. kumbhaka .retention of the breath. and rechaka .exhalation] pr.n.y.ma properly performed [it


LIBER SAMEKH

e vision of the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel gliber samekh h first published as appendix iv of magick in theory and practice paris: lecram press, 1930 corrected reprint in magick: book 4 parts i-iv york beach, maine: samuel weiser, 1994 gliber viii h first published as part of gliber xxx arum vel saculi, the vision and the voice h in equinox i (5) london 1911 this electronic editon prepared by frater t.s. and issued by celephais press (somewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dc

n conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus t

g become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should e

the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous n

through the formula of generation* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h has here its proper sense of gpleasantness. h the existence of the angel is the justification of the device of creation. line 9. this line must be studied in the light of liber lxv (equinox iii (1, p. 65* this is, yod he, realizing themselves will and understanding in the twins vau he, mind and body [greek carij] but see also the general solution of the riddle of existence in the book of the law and its comment.part iv of book 4 [see works cited] point ii 25 section h this recapitulation demands the going forth together of the adept and his angel gto do their pleasure on the

at this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666* these needs are modified during the process of initiation both as to quantity and quality. one should not become anxious about one fs phyiscal or mental health on a priori groups, but pay attention only to indubitable symptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber samekh svb figvra dccc 28 [follows second footnote from previous page] the oracles of zoroaster utter this:31 gand when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire which darts and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings o


LIBER THISHARB

ncy is to retain some more excellently than others. thus the great classical scholar, sir richard jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikku ananda metteya's gtraining of the mind h (equinox, i. 5, pp. 28-59, and especially pp. 48-56. we have little to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in every gr

ng thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruise, he was reminded of his many narrow escapes from death. these proved to be the last factors in his problem, which, thus completed, solved istself in a moment (o. m, chinese frontier, 1905-6 [crowley is talking about himself here as usual; see the instalment of gthe temple of solomon the king h in equinox i (8. t.s] 2 [according to the surviving ts. of this ritual, these questions were gwho art thou? h gwhence comest thou? h gwhither goest thou? h and gwhat seekest thou? h (the second and third bracketed together; these questions were put to the candidate for meditation on three successive days prior to the actual initiation. in the versified solo version, gliber pyramidos, h they are repla


LIBER V

tagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius


LIBER V VEL REGULI

gram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius

transcriber.s notes. this ritual was first published in appendix vi of magick in theory and practice (hereafter cited as mtp; it was written in 1921 at the abbey of thelema. a slightly earlier version with a measure of audience participation and different elemental quarter markouts exists in typescript. the mtp publication omitted all the figures. it was reprinted in the compilation gems from the equinox, with the further omission of the concluding essay/ rant. a corrected text with the omissions restored (from a typescript in the collection of the university of syracuse) was published in magick: book 4 parts iiv (weiser, 1994, second edition 1997; hereafter cited as .blue brick, and in the magick of thelema by l.m. duquette. the 1994 blue brick printing was used as the basis for the prese


LIBER VII

nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by


LIBER XLI THIEN TAO

us have had our equilibrium crowned by that supreme glory of humanity, realization of our identity with the great and holy tao. h wherewith he set aside no less than three hundred and sixty-five days in every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in class d 1 the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail


LIBER XLIV THE MASS OF THE PHOENIX

huit. t.s] 2 [what exactly constitutes .the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii, of the circumstances of the equinox of the gods.4 the word .ph.nix. may be taken as including the idea of .pelican. the bird which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and .ph.nix. is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual

pted as official by the a.a..5 [this ritual formed chapter (44) of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. original key-ebtry by frater e.a.d.n; further formatting, proofreading and notes by frater t.s. for niwg/ celepha s press. this e-text last revised 17.07.2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement


LIBER XV CHYMICAL JOUSTING OF PERARDUA

that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mocked him; for he had imperilled himself sore; so that unto this hour hath the name of perardua been forgotten, and they that have need to speak of him say in right joyaunce non sine fulmine [this work was first published in equinox i (1. in the .syllabus. in equinox i (10) it was declared to be liber lv in class c (on the grounds that 55 is the .mystic number. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave

. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to gems from the equinox (from which compilation he omitted the present document on the grounds that it .said nothing) had for attributing the text to fuller. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. last revised 13.06.200orliber xxv the star ruby v a a publication in class d 1 facing east, in the centre, draw deep deep deep thy breath, closing thy mouth with thy right


LIBER XXXIII AN ACCOUNT OF AA

it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world [this work was first published in equinox i (1. the designation liber xxxiii was given in the gsyllabus h in equinox i (10. it is an adaptation by crowley (deleting or amending all specifically christian references) of letter ii of the cloud upon the sanctuary, a late 18th-century german work of christian mysticism, translated into french by persons unknown, and from french into english by one isabel de steiger (late 19th century


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

y be based on the esoteric reason given in the secret instructions of the mithraics. this cult is another excellent example of those secret societies whose legends are largely symbolic representations of the sun and his journey through the houses of the heavens. mithras, rising from a stone, is merely the sun rising over the horizon, or, as the ancients supposed, out of the horizon, at the vernal equinox. john o'neill disputes the theory that mithras was intended as a solar deity. in the night of the gods he writes "the avestan mithra, the yazata of light, has '10,000 eyes, high, with full knowledge (perethuvaedayana, strong, sleepless and ever awake (jaghaurvaunghem.'the supreme god ahura mazda also has one eye, or else it is said that 'with his eyes, the sun, moon and stars, he sees ever

ailed in asia, egypt, and even the remote west" click to enlarge mithras slaying the bull. from lundy's monumental christianity. the most famous sculpturings and reliefs of this prototokos show mithras kneeling upon the recumbent form of a great bull, into whose throat he is driving a sword. the slaying of the bull signifies that the rays of the sun, symbolized by the sword, release at the vernal equinox the vital essences of the earth--the blood of the bull- which, pouring from the wound made by the sun god, fertilize the seeds of living things. dogs were held sacred to the cult of mithras, being symbolic of sincerity and trustworthiness. the mithraics used the serpent a an emblem of ahriman, the spirit of evil, and water rats were held sacred to him. the bull is esoterically the constell

lendent with intellectual and spiritual understanding, were the perfect fruitage of the divine tree, bearing witness before the material world of the recondite source of all light and truth. the rites of eleusis were divided into what were called the lesser and the greater mysteries. according to james gardner, the lesser mysteries were celebrated in the spring (probably at the time of the vernal equinox) in the town of agr, and the greater, in the fall (the time of the autumnal equinox) at eleusis or athens. it is supposed that the former were given annually and the latter every five years. the rituals of the eleusinians were highly involved, and to understand them required a deep study of greek mythology, which they interpreted in its esoteric light with the aid of their secret keys. the

incidents recorded in the four gospels have their correlations in the movements, phases, or functions of the heavenly bodies. among other allegories borrowed by christianity from pagan antiquity is the story of the beautiful, blueeyed sun god, with his golden hair falling upon his shoulders, robed from head to foot in spotless white and carrying in his arms the lamb of god, symbolic of the vernal equinox. this handsome youth is a composite of apollo, osiris, orpheus, mithras, and bacchus, for he has certain characteristics in common with each of these pagan deities. the philosophers of greece and egypt divided the life of the sun during the year into four parts; therefore they symbolized the solar man by four different figures. when he was born in the winter solstice, the sun god was symbo

roy him while he was still in the cradle of winter. the sun, being weak at this season of the year, had no golden rays (or locks of hair, but the survival of the light through the darkness of winter was symbolized by one tiny hair which alone adorned the head of the celestial child (as the birth of the sun took place in capricorn, it was often represented as being suckled by a goat) at the vernal equinox, the sun had grown to be a beautiful youth. his golden hair hung in ringlets on his shoulders and his light, as schiller said, extended to all parts of infinity. at the summer solstice, the sun became a strong man, heavily bearded, who, in the prime of maturity, symbolized the fact that nature at this period of the year is strongest and most fecund. at the autumnal equinox, the sun was pic

"we think that the zodiacal constellations were first ten and represented an immense androgenic man or deity; subsequently this was changed, resulting in scorpio and virgo and making eleven; after this from scorpio, libra, the balance, was taken, making the present twelve (the qabbalah) each year the sun passes entirely around the zodiac and returns to the point from which it started--the vernal equinox--and each year it falls just a little short of making the complete circle of the heavens in the allotted period of time. as a result, it crosses the equator just a little behind the spot in the zodiacal sign where it crossed the previous year. each sign of the zodiac consists of thirty degrees, and as the sun loses about one degree every seventy two years, it regresses through one entire c


MASTERING WITCHCRAFT

r of the solar-tide cycle; first the tide of destruction and winter is initiated with halloween, the feast of the dead, the first day of the witches' year. the dark tide of destruction reaches its high point at midwinter, the winter solstice. candlemas marks the end of the reign of the king of winter, lord of misrule, and the first stirrings of the bright tide of summer. at the time of the vernal equinox, the bright and dark tides stand equally balanced, with the bright tide on the increase; beltane marks the beginning of its fullest spate, which reaches its high point at the mid-summer solstice. from here it begins to wane. the first stirrings of the dark tide are then felt at lammas, the time of fruition and harvest when the crops are gathered in and fruits begin to ripen. at the autumna

uinox, the bright and dark tides stand equally balanced, with the bright tide on the increase; beltane marks the beginning of its fullest spate, which reaches its high point at the mid-summer solstice. from here it begins to wane. the first stirrings of the dark tide are then felt at lammas, the time of fruition and harvest when the crops are gathered in and fruits begin to ripen. at the autumnal equinox, the two tide again stand equally opposed, the bright tide waning, the dark ever increasing. at halloween the tide of darkness again enters its full spate, and so the cycle recommences. to farmers and those whose work is subject to the seasons the ebb and flow of the solar tide is, of course, second nature, for it influences the entire life cycle of all that grove upon the earth. but for w

cipants can prove truly onerous, and in some extremely rare cases, fatal. for this reason the ritual is often reserved for full-coven performance at sabbat on those occasions when it is employed, in this way providing a good complement of participants to act as energy donors. the best time for practising necromancy, however, is when the solar power is waning to its lowest ebb between the autumnal equinox and the winter solstice; this fact is made use of in the traditional witch festival, halloween, wherein necromancy is employed. this is, of course, the feast of the dead, one of the four great sabbats (see chapter 7 "the coven and how to form one" for more on this) however, complications aside, necromancy is one of the more spectacular of magical operations when successful, and if a legiti

ted states as jimson weed. mandragores may be made from the roots of all these, but great care should be taken as they all can be extremely poisonous. the english mandrake (white bryony) is preferable for this reason, and just as traditional. here is the method of preparation: on a day when the moon is waxing, preferably just after the new moon, sometime between the winter solstice and the vernal equinox, look for your mandrake in a hedgerow or piece of wasteland. that night, making sure you are not observed, draw a deosil circle with your athame around the plant and, using the knife as a digging implement, loosen the earth around the root. without injuring the main section of the root, gently draw the plant from the soil. you will probably have to tug quite hard, and you may even hear the

ist child legend is built upon that of the rebirth of the sun, the light of the world. candlemas (february 2) is the feast of st. bride or brigid, a celtic name for the goddess, and corresponds to the roman yearly inauguration of the vestal fire. it is a celebration of the waxing light, and the high priestess, or indeed, all the coven, may each don a candle-crown for the ritual dances. the vernal equinox, or lady day, again a reference to the goddess, has all the trappings of traditional easter (the word "easter" in fact is but a modernization of bostra, the name of an anglo-saxon dawn goddess cognate with the classical eos) beltane, cetshamain, or roodmas, as it was christianized has as its theme the may day ceremonies still practised throughout rural england and europe with stave dancing

john's eve, marks the nearest point of the sun's approach to earth. the catherine wheel, or blazing cartwheel rolled from the summit of a hill to plunge into the cold waters of a lake or river below, is yet another expression of the wedding of heaven and earth. lugnassad, or lammas, celebrates the coming of the harvest-tide, the decorations of corn sheaves, berries, and fruits, while the autumnal equinox, or michaelmas, marks its zenith with the eating of the customary goose. samhain, or hallows, ends the tide of reaping and the witches' year. the winter presided over by the lord of misrule begins. the festival is celebrated with the customary sword dances, the sword here being associated with the chthonic spade and ploughshare, symbols of the god of death. the dumb supper may be performed


MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

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 calendar( according to the old account) is march 21 in the new style, the first full day after the spring equinox. this was no doubt done to ease the process of calculations, since this is one of only two days during the year when the magickal "hours" of the day and night are of equal length, and are almost exactly one clock hour in length. at any other time of the year the day and night hours are longer or shorter, and this would have made the process of calculating the astrological charts for each h


MICHAEL FORD WITCHMOON

night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom" spring equinox march 21st the spring equinox is the dawning of light and birth, of renewal and energy. spring is the time of pan and of the morning star (9. all beasts and men/women walk the earth in awakened senses, especially those of a magickal path. this is a rite of exploring the parallel path ways, similar to the spheres of shadow conscious or the tunnels of night. balance is defined in this season

drapes towards the earth will inherently guide you until a new sight is gained from the shadows of your shape. you will undergo, as did lugh, death and rebirth, therefore be robed in white at first, then black. a reversal is essential for the understanding that all things have two natures inherently. all actions and symbols must be trespassed to gain the insight of mind-flight (the dream. autumn equinox september 21st as the two equinoxes are known for the balance and equilibrium of both black and white, so is the birthing of your inner strengths and insight, which develop with every equinox that passes. in the old times, when the tradition flourished from tongue to mind, so did the growing psychic strength of the witch. this is still the case, with slight differences due to the modern vi

due to the modern view point and increase of information. the energies available are balanced positive and negative, thus eminently suited for growth. the renewed tradition now opens doors to the mind unknown for thousands of years. we are relinked with the 82 82 sorcerers of babylon and egypt, who passed on the cups of witch blood to those psychically connected or of lineal descent. rites on the equinox should be employed to benefit the coven or individual witch, so that balance is achieved. these goals have plentiful magickal energy to employ, will and athame- the cause of change and passion! approach the equinox with the witches rune and, according to your atavistic desires and ancient gnosis of memories, explore and rejoice! this rite sees a change of emphasis from the life giving sun

be burnt profusely in the chamber of sleep and no disturbances should be able to reach you if at all possible. the focus should be a sigil of the sabbath. the sabbat will generally occur on the seasonal changes, the most frequent and significant of these astral congregations is in october before and directly after samhain (pronounced 'sow-in. the second most favorable and active is at the spring equinox, however sabbats are not necessarily "dated" or "agreed" upon. it is often a subconscious call between others to meet in the shadow lands. it is important to note that the vampiric sorcerer does not attend the sabbat for predatory purposes. its purpose is to come unto your own kind, be they "vampires "ghosts" or what-have-you, a celebration not a battle. any sexual congress, astral transfo

our subconscious, until formed into a new shape according to your desires. the sabbat or the ascension of dream a recent experience of mine at the sabbat was one of exhilaration and ecstasy. while my attending of the dream conclave contained no sexual contact with any other spirit i did witness much, and mentally experience that which created similar effects on my dreaming mind. it was the spring equinox of 1999, which i had planned to attend for several weeks. i kept an exact journal of the methods of training which enabled me to retain a sharp memory of the experience. i had induced trance via mental ecstasy for several nights, 97 97 using different techniques including pratayama, asana and other methods including the death posture. i felt as though i was quite ready, never using mind al

e us the wisdom and power. so mote it be! watcher, who art not of our sight, but hidden and reversed. whose revolving forms are disembodied desires of my life: thus is each shape enfleshed with life from the sigils which grant your traffic upon this earth, we evoke thee! thou horsemen, guides of the earth, lilith and samael, grant us fire, grant us air. under your signs we gather at this magickal equinox. in this moment, we forget all ills, and the dead shall rise before us. all pleasure and its great audience shall gather under the horned lord. so mote it be! thus let us be known: our blood pumps the life of hecate, while upon this earth in flesh we do our will, so that life, love and joy overtake the earth, in which all desires are fulfilled. so mote it be zos kia and the sorceries of as


MICHAEL WYNN THE SOUL TRAVELERS

of crowley s partner. chorozon claimed to have a million voices in his head, which is why the demon is reported to be extremely talkative and moves from thought to thought quickly. crowley was told by choronzon that if the names of god not bound him, he would leap out of the evocation triangle and slay all of those present. this mad god is said to laugh loudly and often, such as a madman. in his equinox vol.1 part 5 crowley recounts a first-person narrative of choronzon, where the demon states ah! i will reach up to the knees of the most high, and tear his phallus with my teeth, and i will bray his testicles in a mortar, and make poison thereof, to slay the sons of men. choronozon goes on to state, i have prevailed against the kingdom of the father, and befouled his beard; and i have prev


MORALS AND DOGMA

ans"_living" and [hebrew _r m "was, or shall be, raised or lifted up" the latter is the same as [hebrew [hebrew [hebrew, rom, arom, harum, whence _aram, for syria, or _aram a, high_-land _khairum, therefore, would mean"_was raised up to life, or living" so, in arabic _hrm, an unused root, meant_"was high "made great "exalted" and _h rm_ means an _ox, the symbol of the sun in taurus, at the vernal equinox. khurum, therefore, improperly called _hiram, is khur-om, the same as _her-ra _her-mes, and _her-acles, the"_heracles tyrius invictus" the personification of light and the son, the mediator, redeemer, and saviour. from the egyptian word _ra_ came the coptic _ouro, and the hebrew _aur, light _har-oeri, is _hor_ or _har, the chief or _master _hor_ is also heat; and _hora, season or hour; and

heir useful inventions; and introduced the use of iron for defensive weapons and implements of agriculture, and of gold to adorn the temples of the gods. he went forth with an army to conquer men to civilization, teaching the people whom he overcame to plant the vine and sow grain for food. typhon, his brother, slew him when the sun was in the sign of the scorpion, that is to say, at the autumnal equinox. they had been rival claimants, says synesius, for the throne of egypt, as light and darkness contend ever for the empire of the world. plutarch adds, that at the time when osiris was slain, the moon was at its full; and therefore it was in the sign opposite the scorpion, that is, the bull, the sign of the vernal equinox. plutarch assures us that it was to represent these events and detail

ngam was the union of both, as were the boat and mast and the point within a circle: all of which expressed the same philosophical idea as to the union of the two great causes of nature, which concur, one actively and the other passively, in the generation of all beings: which were symbolized by what we now term _gemini, the twins, at that remote period when the sun was in that sign at the vernal equinox, and when they were male and female; and of which the phallus was perhaps taken from the generative organ of the bull, when about twenty-five hundred years before our era he opened that equinox, and became to the ancient world the symbol of the creative and generative power. the initiates at eleusis commenced, proclus says, by invoking the two great causes of nature, the heavens and the ea

revail over the other, shows that the mysteries referred to the continual contest between the two principles of light and darkness, each alternately victor and vanquished. the very object proposed by them shows that their basis was the theory of the two principles and their relations with the soul "we celebrate the august mysteries of ceres and proserpine" says the emperor julian "at the autumnal equinox, to obtain of the gods that the soul may not experience the malignant action of the power of darkness that is then about to have sway and rule in nature" sallust the philosopher makes almost the same remark as to the relations of the soul with the periodical march of light and darkness, during an annual revolution; and assures us that the mysterious festivals of greece related to the same

amothrace, celebrated these mysteries, whose origin is unknown: and they worshipped castor and pollux as patrons of navigation. the tomb of apollo was at delphi, where his body was laid, after python, the polar serpent that annually heralds the coming of autumn, cold, darkness, and winter, had slain him, and over whom the god triumphs, on the 25th of march, on his return to the lamb of the vernal equinox. in crete, jupiter ammon, or the sun in aries, painted with the attributes of that equinoctial sign, the ram or lamb--that ammon who, martianus copella says, is the same as osiris, adoni, adonis, atys, and the other sun-gods--had also a tomb, and a religious initiation; one of the principal ceremonies of which consisted in clothing the initiate with the skin of a white lamb. and in this we

, the rapid course of the firmament, and of time which revolves in the zodiac "for the heavens fly" says philo, speaking of the wings of the cherubim: which were winged representations of the lion, the bull, the eagle, and the man; of two of which, the human-headed, winged bulls and lions, so many have been found at nimroud; adopted as beneficent symbols, when the sun entered taurus at the vernal equinox and leo at the summer solstice: and when, also, he entered scorpio for which, on account of its malignant influences, aquila, the eagle was substituted, at the autumnal equinox; and aquarius (the water-bearer) at the winter solstice. so, clemens says, the candlestick with seven branches represented the seven planets, like which the seven branches were arranged and regulated, preserving tha


MOTTA MARCELO THE COMMENTARIES OF AL

is when he made the golden calf, 369-m. aaron's golden calf was one of the oxen under the laver of bronze, 818-l. ab, father, as well as athah, the name of the ancient in microprosopos, 794-u. aba and imma, father and mother, 757-u. abacus, the table of pythagorair the commentaries of al marcelo motta's comment on liber al vel legis (along with some of aleister crowley's) this work extracted from equinox vol. v #1, by marcelo motta introduction as all those interested in the a. a. must know, the order alternates five years of speech with five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, take this present publication of the c

ut, even on that showing, the sex-life was intense, for the writings of such women are overloaded with sexual expression passionate and perverted, even to morbidity and actual hallucination. sex is the main expression of the nature of a person; great natures are sexually strong; and the health of any person will depend upon the freedom of that function. see liber ci "de lege libellum, cap. iv, in equinox iii, 1. also, the following chapters of liber aleph: 3-6, 17, 18,20,22,24- 34, 44-46, 57-65, 85, 88, 95-98, 104, 105, 111, 112, 140, 142-144. there is a technical aspect to the above verse which may be of importance to a certain type of aspirant of either sex. in one sense, sin is but the babylonian moon-god, who is represented on seal- cylinders as an old man with flowing beard. the cresc

master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least d

an of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. the "general allusion" is nothing of the sort. this verse is a categorical statement, to be taken in the most objective way by any aspirant to initiation. all the rituals, words and signs of past initiatic orders are abrogate. you must

tion that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue one of the most powerful means, and one of the most essential conditions, of all magical works? this is no question of technical formulae such as may, with propriety, be modulated in the event of an equinox of the gods. it is one of those eternal truths of nature which persist, no matter what the environment, in respect of place or period" to these remarks i can but smile my most genial assent. the only objection that i can take to them is to point out that the connotation of the word 'chastity' may have been misunderstood from a scientific point of view, just as modern science has modified o

interpret the law to suit a socrates, a jesus, and a burton, or a marie antoinette and a de lamballe, as well as our own don juans and faustines. with this expansion, to the honour and glory of them, of their natures, we acclaim therefore our helpers, dionysus, aphrodite, apollo, wine, woman and song. intoxication, that is, ecstasy, is the key to reality. it is explained in "energized enthusiasm (equinox i, ix) that there are three gods whose function is to bring the soul to the realization of its own glory: dionysus, aphrodite, apollo; wine, woman, and song. the ancients, both in the highest civilizations, as in greece and egypt, and in the most primitive savagery, as among the buriats and the papuans, were well aware of this, and made their religious ceremonies 'orgia, works 'christian'


NECRONOMICON ALAZIF

of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, thus: aquarius sigil ye gate of rushing torrents thou cause to beat the west most inner point (at a space of five paces from ye stone of ye east) where ye sun dieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the stars: scorpio sigil set thou the


ONYX TABLET OF SET

st rewarding responsibilities. let us work together to hone our skills at guarding the gate. cultural changes in the ii this letter is to announce cultural changes in our process of ii recognition. these changes are of the nature of "rules of thumb, not hard-and-fast laws. please reread this when you are about to make a ii recognition, or- if you have no recognitions on the horizon- around spring equinox. i hope that you will each talk over these ideas with at least one other member of the priesthood. the ii is the place of life. it is where we each spend most of our waking hours, and should not be viewed as a mere rung to "something better. it needs to be expanded and deepened. we always seek to slightly raise the bar to each of the degrees- making them more distinct and vibrant. the ii i


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

s also determined. by using their mouths to verbally articulate the sanctification of the new month, the judges mystically complete the array of associations between the face-organs of malchut and the months. now, since the mouth is missing from the male [array, the only month that may be intercalated is adar. as we said, in order to keep the holiday of pesach in the spring, i.e, after the vernal equinox, it was sometimes necessary to add a thirteenth lunar month to the year. the only month jewish law allows to be doubled in order to do this is adar. the mystical reason for this is that in the array of face-organs, the order is: skull, ears, eyes, nose, mouth. since the mouth follows the nose.which is associated with the month of adar.the only place the mouth can be used to insert another


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

alities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mysticism than had the original g.d. later dion fortune broke off from this temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a nearly c

ough reading a batch of grocery bills-he remarked that i should have rudely told him to go to jericho, or words to that effect. and secondly, relative to the material itself, he roundly scolded me, stating i had absolutely no right whatsoever to have published this material and to have broken my sacred obligation to secrecy. many decades earlier, he had published these same order teachings in the equinox-only under direct command from the secret chiefs of the order, at least that was his claim. if aleister crowley disapproved of my action, i have to be egostistical enough to assume that my editorial job was far better than his own with his amanuensis of that time, captain j. f. c. fuller. my version ceftainly was more orderly, more adherent to the letter of the order system, and unmarred b

ght! let the student therefore give himself ample time to study casually at first this next volume-remembering that it contains the last two volumes of the old edition, replete with the most illuminating material conceivable, which requires to be understood thoroughly. even after the lapse of forty years, when i first became aware of this teaching through aleister crowley's several volumes of the equinox, i still thrill inwardly with spiritual excitement as i glance through the volumes to be commented on. i can wish no less for the sincere student who is willing to devote time and effort to comprehending the nature of this magical system. the first two documents that should be thoroughly studied are the descriptions of the usages of the pentagram and hexagram. the language is unnecessarily

tion, even the letter shin representing the divine fire becomes classified according to the three mother letters (aleph, mem, shin-air, water, and fire, each serving as the basis of a distinct type of ritual. this document is one of the intrinsic signs of the genius of the g. d. i have been impressed by its magnificence as well as practicality for nearly forty years, when i first discovered it in equinox 3. time has not diminished the lustre, nor familiarity its mark of uniqueness. z-1 is an important paper descriptive of the neophyte ritual, given to the introduction 9 newly inducted adeptus minor for whom it discloses a depth of symbolism and a wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive

n, and then succeed in touching the fingers only. it alludes to the seeking guidance in darkness. the grand word is har-par-krat, and it is whispered in this position mouth to ear, in syllables (they exchange the word) it is the egyptian name for the god of silence, and should always remind you of the strict silence you have sworn to maintain <31> the pass-word is. it is periodically changed each equinox, so that a member who has resigned, demitted or been expelled, may be in ignorance of the existing pass-word. i now place you between the two pillars of hermes and of solomon in the symbolical gateway of occult wisdom. hiereus leads neophyte forward and then takes back the sword and banner as hegemon hands them to him. he stands north east of the black pillar and says: let khe final consec

unto kasmillos the candidate, and said 'l am the sun in greatest depression beneath the equator when cold is greatest and heat is least -withdrawing his light in darkening winter, the dweller in mist and storm" thus far the voice of axiokersos. hegemon leads theoricus to his own seat and taking red lamp says: heg amokersa, the third kabir spake to kasmillos the candidate and said '1 am the sun in equinox, initiating summer or heralding winter- mild and genial in operation, giving forth or withdrawing the vital heat of life" thus far the voice of axiokersa! hiereus places a seat west of the altar. hegemon indicates this to theoricus. a11 are seated, facing hierophant. hiero the father of all congregated the seven firmaments of the cosmos, circumscribing the heaven with convex form. he const


RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence the stairs of ascension toward perfection. so letrituals of the societas rosicrucianis in angliaphilosophus38 our thoughts climb as does the light arranging for the coming fruitification in nature. the beautifulstar arieus shall be my recognition.the conductor and companions proceed to secretary, whose four lights have been lit. tapers ofpreceding officers

for in thezodiacal sign of virgo, the sparkling arcturus and spica give warning of the shortening of the hoursof daily toil.conductor with companions proceed. to 4th ancient whose three lights have been lit. lights ofcelebrant out.4th ancient,9th sign: the reapers have gathered in their store, the rich gifts of nature have been gathered, andprovision for the future hath been stored. the autumnal equinox hath been reached, and the steps ofthe ascending signs to perfection have been passed. the sciences have opened their store ofknowledge, the kingdoms of the earth, vegetable, animal and mineral have yielded of theirabundance from the hidden treasure-house.libra, the equinoctial point hath warned us by its scales the man is old, and will be shortly gatheredto the earth whence he came. the f


ROBERT KIRK WALKER BETWEEN WORLDS

ing encounters with them. therefore [they] have made it a custom. to keep church duly every first sunday of the quarter. and. will not be seen again in church till the next quarter [day] begins. the quarters or seasons (see figure 2) are the turning points of both the pagan and the christian wheel of the year. the four great nodes or turnings were celebrated at approximately the spring and autumn equinox and the summer and winter http//www.dreampower.com/kirk_wbw/pg_72.htm (6 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) figure 2. the wheel of life (the four seasons) commentary 79 http//www.dreampower.com/kirk_wbw/pg_72.htm (7 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) figure 3. the sacred directions and zones commentary 80


RUBY TABLET OF SET

es of this document according to his understanding of the figures on the stele of revealing, and these interpretations have been published as the law is for all (ed. regardie, magical and philosophical commentaries on the book of the law (ed. symonds& grant, and the commentaries of al (ed. motta. crowley's account of the cairo working. the transcription of the book of the law. is contained in the equinox, the confessions, and the equinox of the gods. the concepts introduced in the book of coming forth by night make possible an entirely new analysis of the book of the law. this should be understood neither as an aesthetic criticism of crowley's comments nor as an attempted distortion of them. it is rather the result of the perceptual vantage point of the aon of set as opposed to that of the

e term "form" is used in the pythagorean/platonic sense as a first and/or comprehensive universal principle] as the egyptian sky-goddess, nuit was portrayed as the mother of set, horus the elder, ra, and xepera. 2. the unveiling of the company of heaven. the book of the law constitutes an explanation of concepts derived from these five forms. harwer is completely manifest, as is necessary for the equinox of the aon of horus. the xeper-principle is partially revealed through passages in the text dealing with transformation and evolution. the form of set would remain unrecognized and enigmatic, its presence but not identity sensed, until the announcement of the aon of set on the north solstice of x/1975. 3. every man and every woman is a star. a star is a self-contained unit of matter, energ

ism of nuit [here it appears that "fool" is to be understood in the mundane sense rather than as synonym for the a:.a. grade of ipsissimus] nuit perceives separate intellectual existence as stupid. as are oxen. and futile according to the doctrines put forth in the book of the law. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and spendour is the lord initiating. all principles of ceremonial magic not in accordance with the book of the law are obsolete and should now be discarded. ra-harakte "hath taken his seat in the east" the sun is now dawning on the equinox of t

et asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and spendour is the lord initiating. all principles of ceremonial magic not in accordance with the book of the law are obsolete and should now be discarded. ra-harakte "hath taken his seat in the east" the sun is now dawning on the equinox of the gods. since the vernal equinox occurs at approximately march 21, it may be assumed that the statement refers to an "equally-balanced night" between the unity of nuit and the separate chaos of harwer [as will be seen in the third chapter. asar (osiris) and isa (isis) are identified as representative of a non-germane principle: that of posthumous redemption and revival. osiris is a mythical object of popular worship; isis

hence he also failed to understand that it was the harwer aspect of his own mind that was the actual source of this second chapter. 15. for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. in the old comment, which appeared in the equinox in 1912, crowley wrote "i am perfect, being not (31 la or 61 ain. which is vital, for i am none indeed. la" this is rather at odds with the notion that charles stansfeld jones (frater achad) first communicated the al/la "key" to crowley in 1919. 9 is the number of the tarot trump "the hermit" symbolizing [according to the book of thoth] the secret fire khu [see #i-8 and #i-13. within the s

wley married his first wife, rose edith kelly. in his comment he observed that this event ultimately made possible the cairo working [yielding the book of the law. 38. a feast for the three days of the writing of the book of the law. april 8, 9, and 10 beginning at noon. 39. a feast for tahuti and the child of the prophet. secret, o prophet! 40. a feast for the supreme ritual, and a feast for the equinox of the gods. crowley identified the "supreme ritual" as the march 20 invocation to horus which resulted in the subsequent success of the cairo working. 41. a feast for fire and a feast for water; a feast for life and a greater feast for death! 42. a feast every day in your hearts in the joy of my rapture! 43. a feast every night unto nu, and the pleasure of uttermost delight! 44. aye! feas


SATANIC BIBLE

acy against disease. the cave became a place of pilgrimage, and a great church was built over the spot. she is commemorated at various times, but principally on may 1st, her day taking the place of an earlier pagan festival. amazingly enough, all of this rigmarole was found necessary simply to condone the continuance of the most important pagan festival of the year- the grand climax of the spring equinox! the eve of may has been memorialized as the night that all of the demons, specters, afreets, and banshees would come forth and hold their wild revels, symbolizing the fruition of the spring equinox. halloween- all hallows' eve, or all saints' day- falls on october 31st or november 1st. originally, all hallows' eve was one of the great fire festivals of britain at the time of the druids. i

ir future marriage partners. the youth of the villages carried on with much merry-making and sensual revelry, but the older people took great care to safeguard their homes from the evil spirits, witches, and demons who had exceptional power that night. the solstices and equinoxes are also celebrated as holidays, as they herald the first day of the seasons. the difference between a solstice and an equinox is a semantic one defining the relationship between the sun, moon, and the fixed stars. the solstice applies to summer and winter; the equinox refers to autumn and spring. the summer solstice is in june, and the winter solstice is in december. the autumn equinox is in september, and the spring equinox is in march. both the equinoxes and the solstices vary a day or two from year to year, de

much greater range of time in which to cast their spells toward the men of their choice. becuase man is more consistent in his sexual drives than woman (although there are many women with equal or even greater lusts, day to day timing is not as important. any man who is not already drained of all sexual energy is a "sitting duck" for the proficient witch. the time of the year following the spring equinox is the most fraught with sexual vigor in a man, and he asserts himself accordingly; but the witch, in turn, must work her magic stronger, as she will find his eyes will stray. should the fearful ask "is there no defense against such witchery" it must be answered thus "yes, there is protection. you must never sleep, never daydream, never be without a vital thought, and never have an open mi


SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and the avoidance of pain. equinox: either of two points during the year when the sun crosses the equator and the hours of day and night are equal. the spring, or vernal, equinox occurs generally on march 21 and the autumn equinox occurs on or about september 23. esbat: wiccan celebration of the full moon. ethics: the study of moral values and rules or a guide to such values and rules. etiquette: proper behavior; good manne

behavior a person must follow to reach the confucian ideal of correct living. xxii world religions: almanac words to know logos: word, logic, or defining pattern of the universe, similar to the dao in chinese philosophy. lughnasadh: neo-pagan harvest festival on august 1. maat: divine order and justice; a central concept in the religion of ancient egypt. mabon: neo-pagan celebration of the autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. mantra:

when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. orishas: name given to the lesser gods of santer a. orthodox: the name of one of the sects of judaism, generally referring to traditional jews who are conservative in their outlook. oshogatsu: the shinto new year. ostara: neo-pagan holiday held at the time of the spring equinox. pagan: pre-christian or non-christian; also referring to those who worship many gods. pantheon: the class or collection of all gods and goddesses in a system of belief. parshva: the twenty-third tirthankara, who lived about 250 years before mahavira. parsis (parsees: zoroastrians who live in india. paryushana: an eight-day festival, the most important holy observance for jains during the

, and these were taken by the temple personnel. each cult or worship of a deity had special festivals. for example, inanna or ishtar was, among other things, goddess of fertility and protector of the storehouses. each year a ritual marriage took place between the goddess and the ruler at the time of harvest. marduk was the deity at the center for the annual new year s festival, held at the spring equinox. at these times, statues of the gods and goddesses were paraded through the streets for all to see. normally, however, the sacred statues were kept in the temples. private individuals often had their own personal gods and had small shrines devoted to them in their homes. there, they would worship their favored god and ask for protection or relief. these private gods were often fired if the

ligions: almanac ancient religions of egypt and mesopotamia the ruler s leadership and discourage others from seeking power. festivals and pilgrimages also offered the public a chance to seek favor from the gods and celebrate their devotion. mesopotamia major festivals in mesopotamian religion included the new year s festival and the sacred marriage. the new year s festival was held at the spring equinox, or the start of spring. this festival celebrated the rebirth of the year. in later religious practice, this holiday was associated with the god marduk s main festival, called aktiu. it lasted for eleven days and involved ceremonies of purification and a ceremonial reenactment of the battle between marduk and the forces of chaos. prayers and offerings of food and wine were made to the gods

flowerings and births. celtic: a term referring to an ethnic group that spread throughout europe, particularly the british isles, and is the source of many modern neo-pagan movements. coven: a group of neo-pagans, such as wiccans. alternately referred to as circles, groves, kindreds, garths, hearths, and other terms. druidism: a neo-pagan religion based in the celtic region of the british isles. equinox: either of two points during the year when the sun crosses the equator and the hours of day and night are equal. the spring, or vernal, equinox occurs generally on march 21 and the autumn equinox occurs on or about september 23. esbat: wiccan celebration of the full moon. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that o


SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

tic stream: disguised as serpent and winged god the cunning king bestowed his worth upon the man and woman, shapely formed that they would unite heaven and earth sigil 2: the sign of the fire invocatory name: azael (oz ah el) poetic stream: even the fire has horns red tines with burning life the smith hammers the heated iron love in the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the

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


SORCERIES OF ZOS

he pastos containing the corpse of christian rosencreutz- dramatized by macgregor mathers in the 5 =6 ceremony of the golden dawn- resumes the mystery of this essentially egyptian formula of the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connected. saturn, death, and venus, life, are twin aspects of the goddess. that they are, in a mystical sense, one idea is evidenced by the nature of the sexual act. the dynamic activity connected with the drive to know, to penetrate, to illumine, culminates in a stillness, a silence, a cessation of all


STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

efer to a once-and-for-all event, but to the recurring need to renew mystery-wisdom in its christian form at the turning-points of new human potential unfolding. the apocalypse remains our profoundest guide to this form of cultural and spiritual renewal. 124. apocalypse 1:10 11. 125. apocalypse 2:1 7. 126. the communities represent periods defined by the cosmic phenomenon of the precession of the equinox. for the significance of these in cultural evolution, see steiner, the gospel of john, pp. 128-136. however, the point is not that each should be left behind in history: rather, the quality developed in each can attain a new form, relevant to evolving humanity, through finding a relationship to the divine through christ as steiner describes in an exemplary way for the first community. the


THE BOOK OF PLEASURE

e interpreted with fantastic manual dexterity. these doctrines were inspired by his early studies, for spare was an omnivorous reader, and some of his more obvious influences- from laotze to aleister crowley- are readily apparent. spare was drawn to crowley in 1910 when he became a member of the argenteum astrum (note 4) shortly after contributing some of his drawings to crowley's periodical, the equinox (note 5) spare claimed to be one of the first surrealists. he had visualized the irrational and transcribed his vision directly from subconscious strata of the psyche; he was also able to galvanise primal centres of awareness by a formula of atavistic resurgence that few artists- and fewer occultists- have succeeded in re-activating with impunity to their work or to themselves. the book of

. 2. he was a student at the royal college of art in kensington, london. 3. a similar phenomenon occurred in the presence of aleister crowley when an ageing sorceress transformed herself into a "young woman of bewitching beauty, for purposes of vampirism. see the confessions of aleister crowley (ed. symonds and grant, chapter 42, jonathan cape, london, 1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which were published between the years 1909 and 1913. two only of spare's drawings were reproduced. see the equinox, vol. 1, number 2, pages 140 and 161. 6. see the magical revival (frederick muller ltd. 1972, plate facing page 149, for a reproduction of spare's impression of black eagle, painted in 1946. 7. howard philli


THE CANOPIC GODS SYMBOLISM

the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decisi


THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

tivals, or sabbats in the cycle of a year. while all eight of these times reflect agricultural aspects of the year, four are of a celtic nature, while the other four are drawn from the mediterranean area of europe. each full moon is also a holy day, and is called an esbat. samhain celtic fire festival october 31 yule winter solstice december 21 imbolg celtic fire festival february 2 ostara spring equinox march 22 beltain celtic fire festival april 30 litha summer solstice june 21 lughnassadh celtic fire festival august 1 mabon autumn equinox september 22 samhain, the time of the year when the veil is the thinnest. in celtic times, this was the end of the old year and the beginning of the new. this is the best time for the taking of omens. yule, this is the winter solstice, the longest nigh

me for the taking of omens. yule, this is the winter solstice, the longest night of the year. lighting of the yule log is symbolic of welcoming the sun. imbolg, also called lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter gives way to summer. again the veil is thin between the worlds. dance around a may pole, celebrate the joy and ecstacy of life. litha, the summer solstice, the shortest night of the year. time to rejoice in the warmth of the sun, while the world is full of

ght of the year. time to rejoice in the warmth of the sun, while the world is full of growing life. lughnassadh, the first of the harvest festivals. in celtic tradition it is the day the young son challenges his father the king, for rulership. in the course of their battle, the father is wounded, this is symbolized by the following days growing cooler. mabon, the second harvest festival, the fall equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah r


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

four elements, and so forth. already perverted when the nazis claimed it as their symbol, satanists are said to invert it to show the elements of nature turned against themselves and out of harmony with god s divine plan of balance. ritual calendar: satanism adopted the traditional calendar of witchcraft and celebrates eight major festivals, known as sabbats: february 1 candelmas march 21 spring equinox april 30 walpurgisnacht may 1 beltane june 21 summer solstice august 1 lammas september 23 fall euinox october 31 samhain* december 21 winter solstice t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 290 mystery religions and cults antonszandor lavey started the rebirth of contemporary satanism on walpurgisnacht (may 1, 1966 with the church of satan


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

r october 31. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 97 by the late sixteenth century, the power of the inquisition was beginning to wane. yule marks the winter solstice and is celebrated near december 21, the longest, darkest night of the year. candlemas, observed on february 2, is the festival of the goddess brigid. the spring equinox happens around march 21 and is a powerful time of magic. beltane, may 1, celebrates love and oneness. the summer solstice, occurring around june 21, is also a time of power and strength of the deities of nature. august 1 recognizes lammas, a time when fruit ripens and there are signs that harvest is near. the fall equinox, near or on september 21, celebrates a balance between light and dar

a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 278 places of mystery and power the puma punka temple at tiahuanaco, bolivia (klaus aarsleff/fortean picture library) cal practices far more detailed than can be expected in primitive societies. posnansky fs theories won a popular readership, but were not widely accepted among scientists. at sunrise on dates of the equinox, for example, the sun appears on the staircase of kakassasaya. there is no need to believe that it was built at a precise time to point to a precise astronomical alignment. the port city idea was also quickly disputed. areas that would have been submerged included neighborhoods of dwellings that share similar dates with the larger structures, and the surrounding countryside where farms wer


THE MAGICIAN S KABBALAH

ystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attri


THE MIDDLE PILLAR

out h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a job as his


THE SECRET RITUALS OF THE OTO

on, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an important aspect of the work of de pasqually. here is an extract from a magical exorcism, part of a ceremony called the work of the equinox: i conjure you satan, beelzebub, baran, leviathan, and all of you formidable beings, beings of iniquity, confusion and abomination, hearken and tremble at my voice and commandment; all of you great and powerful demons of the four universal regions and all of you demoniacal legions, subtle spirits of confusion, horror and persecution, here my voice and tremble when it sounds amongst you and

5 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. s: give me that word. c: thelema. s: what is its import? c: will. s: pass, thelema (e. takes c. to centre) s: you now stand in the centre of our camp, the place of the balance. hear first the book of the balance (orator, who may be any member of the oasis, and is selected for the excellence of his delivery, reads liber librae published in equinox i) s: another and more serious obligation will now be required of you. are you willing to take it? c: i am. s: officers, do your duty (they go to altar, w. directs c. to place right hand on the open book. he places dagger on c. s heart, while e. presses disk upon his head) s: repeat your name at length, and say after me: i, in the presence of the powers of life visible and invisible, and o

ndidates) can ye drink of the cup that i drink of? cands: we can. 2nd o (raises sponge, saying to viii) father, if it be possible, let this cup pass from me; nevertheless my will, which is thine, be done (viii presents it to 2nd o, who drinks. 2nd o then takes it, and presents it to cands. who assume the grand position, and drink to dregs. they are led to west by herald) orator (reads liber clvi. equinox vi, p. 23) viii: i have received authority to confer upon you the degree of a c.p.i. on receiving a simple obligation to keep inviolate its secrets. are you willing to take it? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (5 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. cands: we are. viii: then you will extinguish your tapers


TRUE HISTORY OF WITCHCRAFT

n from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with gardner's friend crowley. the third degree ritual, perhaps wicca's ultimate rite, is, essentially, a nonsymbolic gnostic mass, that beautiful, evocative, erotic and esoteric ritual written and published by a true history of witchcraft get any book for free on: www.abika.com 19 crowley in the equinox, after attending a russian orthodox mass in the early part of this century. the gnostic mass has had far-reaching influence, and it would appear that the wiccan third degree is one of the most blatant examples of that influence. take, for example, this excerpt from what is perhaps the most intimate, most secret and most sublime moment in the entire repertoire of wicca rituals, the nonsymbo

s'put it (p.31 "third degree initiation elevates a witch to the highest of the three grades of the craft. in a sense,a third-degree witch is fully independent, answerable only to the gods and his or her own conscience" in short, in a manner of speaking this is all that wicca can offer a devotee. with this in mind, observe the following, from aleister crowley's gnostic mass, first published in the equinox about 80 years ago and routinely performed (albeit ,usually in symbolic form) by me and by many other bishops, priests, priestesses and deacons in the oto and ecclesia gnostica (egc) today. the following is excerpted from gems from the equinox, p. 372, but is widely available in published form: the priest. o secret of secrets that art hidden in the being of all that lives, not thee do we a


TYSON DONALD SOUL FLIGHT

y of the quarter to sene or hallow themselves, their corns and cattell, from the shots and stealth of these wandring tribes;52 the quarters of the year are the transitions from season to season, when the length of the day is noticed to change. on the winter solstice (december 21, the shortest day occurs in the northern hemisphere and on the summer solstice (june 21, the longest day. on the spring equinox (march 21, the day goes from being shorter than the night to being longer; on the fall equinox (september 21, the opposite occurs, and the day goes from being longer than the night to being shorter. the dates given for these quarter days are nominal; they vary slightly from year to year. these changes or transitions open occult doorways that allow the fairies to wander the surface of the e

id, 155. 150. ibid, 154. 151. ibid, 155. chapter seven: the golden dawn 115 the vision and the voice the numbered book referred to by crowley is otherwise titled the vision and the voice, in which crowley's astral journeys to the thirty aethyrs of the enochian angels are described in exhaustive detail. the text of the visions themselves was initially published in 191 1 in crowley's periodical the equinox (volume 1, number 5 supplement, but was reprinted in 1929 with copious notes by both crowley and israel regardie, who was then acting as crowley's secretary. it represents the crowning fulfillment of crowley's years of work as a member of the golden dawn, perfecting his ability to ascend the astral planes, and demonstrates what this type of rigorous training is capable of achieving when us


TYSON DONALD THE MAGICAL WORKBOOK

ing documents and grade rituals that circulated among members of that hermetic order. regardie obtained this material in 1934 when he was admitted to the hermes lodge of the stella matutina. it was the first time these instructional papers had been presented in an honest form, although much of the golden dawn teachings had previously appeared in print as part of aleister crowley's periodical, the equinox. crowley tended to present the golden dawn teachings as his own, but regardie returned the credit for their brilliance to the leader of the golden dawn, s. l. macgregor mathers. the gomen dawn is the single most important book on western ceremonial magc that exists in the world today. it is absolutely essential to a true understanding of western magic. godwin's index alone is worth far mor


TYSON DONALD THE POWER OF THE WORD

scent which the moon reveals in the sign of taurus just after emerging from conjunction with the sun in the sign of aries. he explains the sign of aries as two semicircles representing the waxing and waning halves of the moon, which, when united, reveal the full circular glory of the reflected solar orb. in theorem xi, he writes concerning aries that the period of twenty-four hours divided by the equinox "denotes most secret proportions" it is significant that the hieroglyphic monad is divided into twenty-four theorems. this was not an accident, as dee states in the final theorem of his work, saying "so now at last we consummate and terminate the metamorphosis and the metathesis of all possible contents of the quaternary defined by the number 24 by our present twenty-fourth theorem (theore

summer months in the northern hemisphere each nominally equal magical "hour" of the day will contain more than sixty minutes, because in the summer the days are longer than the nights. during the winter months each "hour" will have less than sixty minutes, because in the winter the days are shorter than the nights. the inverse is true of the magical hours of the night. only on the two days of the equinox will the magical hours and clock hours be of the same length, and even then they will not correspond exactly, since the first "hour" of a magical day begins at the moment of sunrise. those wishing to calculate the magical hours for a given night will need an ephemeris or almanac for the current year that gives the exact minute of 25 8 tetragrammaton sunrise and sunset for that day and loca


UNLEASHING THE BEAST

ticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. eventually crowley and mathers would part ways, and finally become mired in a lawsuit when crowley published a full description of the secret rites of the golden dawn in his journal, equinox.xvii revealing secrets and sparking controversy, we will see, was something of an obsession throughout crowley's life. beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduism. as we will see below, it seems possibl

nga: stage of the bodiless one; the hindu art of love, by kalayana malla (new york: medical press of new york, 1964. lxxii grant, the magical revival, 126. lxxiiicrowley, eight lectures on yoga (new falcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urban the path of power: impurity, kingship and sacrifice in assamese tantra, the journal of the american academy of religion 69, no.4 (2001: 597-637. on crowley s possible tantric influences, see urban, t

01: 597-637. on crowley s possible tantric influences, see urban, the omnipotent oom" sutin, do what thou wilt, 92, 127, 141, 188. as symonds suggests "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques (introduction to the confessions, xxv. lxxviii crowley, the temple of solomon the king, in equinox i (4 (london, 1910: 161. crowley's main texts on sex magic include: of the nature of the gods; liber agape the book of the unveiling of the sangraal de arte magica; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff (madras: theosophical pub. house, 1


WESTERN MANDALAS OF TRANSFORMATION SR AL

wn represented by plutonian energy. the path on the tree ruled by mars is peh, which means mouth and represents the vehicle by which the word becomes known. daath, we know, represents knowledge, or the combined concrete expression of wisdom and understanding, its parents on the tree, chokmah and binah. allan bennett, an early golden dawn member, made a penetrating analysis of daath's nature in an equinox article many years ago: when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon, there was added unto the tree daath, the knowledge, as the eleventh sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and evil should come the saving of mankind, for daath


WICCA EIGHT SABBATS OF WITCHCRAFT

, and making crowns of light (i.e. of candles) for the high priestess to wear for the candlemas circle, similar to those worn on st. lucy's day in scandinavian countries. all in all, this pagan festival of lights, sacred to the young maiden goddess, is one of the most beautiful and poetic of the year. eight sabbats of witchcraft get any book for free on: www.abika.com 13 l a d y d a y: the vernal equinox= by mike nichols now comes the vernal equinox, and the season of spring reaches it's apex, halfway through its journey from candlemas to beltane. once again, night and day stand in perfect balance, with the powers of light on the ascendancy. the god of light now wins a victory over his twin, the god of darkness. in the mabinogion myth reconstruction which i have proposed, this is the day o

is now well/old enough to vanquish his rival/twin and mate with his lover/mother. and the great mother goddess, who has returned to her virgin aspect at candlemas, welcomes the young sun god's embraces and conceives a child. the child will be born nine months from now, at the next winter solstice. and so the cycle closes at last. we think that the customs surrounding the celebration of the spring equinox were imported from mediterranean lands, although there can be no doubt that the first inhabitants of the british isles observed it, as evidence from megalithic sites shows. but it was certainly more popular to the south, where people celebrated the holiday as new year's day, and claimed it as the first day of the first sign of the zodiac, aries. however you look at it, it is certainly a ti

from megalithic sites shows. but it was certainly more popular to the south, where people celebrated the holiday as new year's day, and claimed it as the first day of the first sign of the zodiac, aries. however you look at it, it is certainly a time of new beginnings, as a simple glance at nature will prove. in the roman catholic church, there are two holidays which get mixed up with the vernal equinox. the first, occurring on the fixed calendar day of march 25th in the old liturgical calendar, is called the feast of the annunciation of the blessed virgin mary (or b.v.m, as she was typically abbreviated in catholic missals 'annunciation' means an announcement. this is the day that the angel gabriel announced to mary that she was 'in the family way. naturally, this had to be announced sin

the blessed virgin mary (or b.v.m, as she was typically abbreviated in catholic missals 'annunciation' means an announcement. this is the day that the angel gabriel announced to mary that she was 'in the family way. naturally, this had to be announced since mary, being still a virgin, would have no other means of knowing it (quit scoffing, o ye of little faith) why did the church pick the vernal equinox for the commemoration of this event? because it was necessary to have mary conceive the child jesus a full nine months before his birth at the winter solstice (i.e, christmas, celebrated on the fixed calendar date of december 25. mary's pregnancy would take the natural nine months to complete, even if the conception was a bit unorthodox. as mentioned before, the older pagan equivalent of t

irst mating, however. in the mythical sense, the couple may have been lovers since candlemas, when the young god reached puberty. but the young goddess was recently a mother (at the winter solstice) and is probably still nursing her new child. therefore, conception is naturally delayed for six weeks or so and, despite earlier matings with the god, she does not conceive until (surprise) the vernal equinox. this may also be their hand-fasting, a sacred marriage between god and goddess called a hierogamy, the ultimate great rite. probably the nicest study of this theme occurs in m. esther harding's book 'woman's mysteries. probably the nicest description of it occurs in m. z. bradley's 'mists of avalon, in the scene where morgan and arthur assume the sacred roles (bradley follows the british

r' was taken from the name of a teutonic lunar goddess, eostre (from whence we also get the name of the female hormone, estrogen. her chief symbols were the bunny (both for fertility and because her worshipers saw a hare in the full moon) and the egg (symbolic of the cosmic egg of creation, images which christians have been hard pressed to explain. her holiday, the eostara, was held on the vernal equinox full moon. of course, the church doesn't celebrate full moons, even if they do calculate by them, so they planted their easter on the following sunday. thus, easter is always the first sunday, after the first full moon, after the vernal equinox. if you've ever wondered why easter moved all around the calendar, now you know (by the way, the catholic church was so adamant about not incorpora


WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

es tcott note also the number of 7 pipes in the musical instrument at the mouth of the old deity pan, the great whole, a sun god (not the later rural pan. 78. an ancient symbol of the universe was a ship with seven pilots, in the center of the ship, a lion; possibly from an idea that the sun first rose in leo. note aries supplanted taurus, as the constellation in which the sun rises at the vernal equinox; taurus was the sign at the early fabulous periods of the earth it was displaced about 300 b.c. the sign becomes changed every 2150 years by the precession of the equinoxes. pisces has now followed aries; but the sun is still said to enter the sign aries at the vernal equinox about march 21st. its actual position in march 1900 was near omega pisces. t. subba row describes the seven primary

ons return to their former places in respect to the equinoxes by means of a constant precession. the equinoxes moving backwards or westwards, meet the sun constantly earlier. in the time of the oldest greek observations, the equinoctial points were in the first stars of aries and libra respectively; they are now in pisces and virgo. when these names were given, the sun entered aries at the vernal equinox, and sign and constellation coincided; now they do not, so do not be confused by our still calling the first sign of spring aries, although the sun is now really at such time in pisces; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every 2160 years, the sign is changed. precedent to aries, the sun at the vernal equinox# 125. 126. chapter twenty the apocalyptic


WORKING CEPHALOEDIUM VERSION 1

ave been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter


WORKING CEPHALOEDIUM VERSION 2

ave been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter


ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple unde

inor must master "the knowledge of the ritual of the 12 gates in shying and traveling in the spirit vision; answering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum["light" from the latin word bonus. other meanings are "good" or "virtuous" eds. a condensed version of the first and second of these papers, appeared in the equinox (vol. 1, no. 7) in an article by aleister crowley. these condensed versions were further elaborated by regardie in his addendum to the concourse of the forces, published in the complete golden dawn system of magic. from campbell's diary notes, it is evident that one of the papers mathers wrote dealt with astral projection into the enochian aethyrs. the paper on the angels of the bonorum wa

rom garstin. the associations were part of mathers' unpublished papers. figure 17 is a diagram of the twelve tribes drawn by mathers for his a. 0. order, which i copied from campbell's papers. the various governors given here are not the same as those given by the order. i found limited information on the governors in taylor's diary notes, which strongly resemble those published by crowley in his equinox, vol. i, nos. 7& 8. the version contained in this chapter is based on the dee manuscripts. in the 1930s, campbell told taylor that garstin was having second thoughts about using the order's version of the governors. he preferred the version given in dee's liber scientiae, auxilii, et victoriae terretris. on the governors applied to the globe the application of the governors of the aethyrs

he various subsystems would be a monumental undertaking, an article written by christian wilby in adam mclean's prestigious hermetic journal (volume 30) discusses the four angelic tablets. in the article, mathers is attacked for putting all the letters on the tablets. i assume the author was talking about the regardie version, as mathers' version is the same as the one published by crowley in his equinox, vol. 1, no. 7. i mention this in case others, like christian wilby, are confused between what mathers wrote and what was added later. this also applies to the golden dawn reference to the governors of the aethyrs applied to the world; the concept is mathers' the starting points are my own. in the same article by wilby, the question is posed "why not the new world" my reply is "who is to s

lets so that the linea spiritus sancti coincided with the equatorial belt. placing the tablets on the earth then becomes a problem. for example, one would have to go back to the time when one considered the precessions of the equinoxes to have first started. since this is a debatable point among astrologers, the new zealand order has produced a set of tables, worked out by computer, at the autumn equinox of 1984, southern hemisphere, to show where the tablets are placed over the globe-the tablets, as laid down in this manner, are not necessarily fixed, but actually move with the precessions of the equinoxes at 55 the rate of 50 seconds of arc per year. from this not only can be deduced the dominion of the governors of the aethyrs, but also the area of governance of each angel of the tablet

er the earth. for motion applied to direction is the task here. i asked to see the king and was shown a man dressed in yellow with a crown. he utilized precision and accuracy of motion, but only as it applied to his quadrant" the visions of the enochian aethyrs were done some years before i had the chance to see crowley's work on the same subject, which he entitled the vision and the voice in his equinox books. the following visions are a comparison with crowley's work, giving a condensed version only. 166 vision of the 30th aethyr 'tex. came and rose through the heights of the dark grey clouds and saw the star shine on the clouds, manipulating them. i entered the cloud and saw a huge eye that shed a tear, reminding me of the card judgement. then left" crowley's vision of 'tex. lift up you


ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

at of their british counterparts. for those historians who could get access to the private papers of paul foster case, a wealth of information lies yet undiscovered on the later teachings and 6=5 and 7=4 grade rituals of mathers, who was said to have visited the american temples in 1913-14. in 1910 felkin receive& a series of small white books from waite containing the outer order rituals and the equinox of the holy order of the golden dawn. these, according to waite, were "newly constructed from the cipher manuscripts, and issued by the authority of the concealed superiors of the second order, to members of recognized temples" on comparing these with the golden dawn rituals, they are almost identical as far as structure goes, with waite using his own invocations. from this, two things eme

extraction from the tablets 6. hierarchy of the tablets 7. astrology and the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. enochian chess papers 15. instructions for making an enochian chess set 16. watch tower ceremony 17. equinox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the v

s evocative powers can change one's life. over the years, i have had the opportunity of speaking to dozens of adepts who underwent the 5=6 ceremony at whare ra and within the thoth-hermes temple. its effects can be roughly categorized into two levels: the first is when there is shut-down in magical work. these people have only consecrated their elemental weapons and do little else save attend the equinox ceremony. i am sure that their psyches produce this effect because their psyches cannot cope with any more magical work, for a variety of reasons. the other level is completely opposite; the energies are opened up and can totally exhaust one if the framework and structure of the grade is not adhered to. in an instance that i can recall, one person underwent the 5=6 ceremony at whare ra in

ituals. taking the 0=0 as an example, the hierophant would have to "bring through" the astral shells of (1) the invisible stations (2, the officers of the temple, and (3) the osiris godform on the dias. this is an example of the verbal information that the former hierophant would divulge and show to the present hierophant (providing the present never held the hierophant position before, after the equinox ceremony. this practice was not restricted to a particular grade, but to the "office" some of those hierophants who were 6=5 or 7=4, and who never held the position before, might be shown this by a hierophant of, for example, the 5=6 grade. it must be also considered that while the stella matutina had quite a few shortcomings, practical ritual (within the new zealand order at least) was no

raises postulant by placing his hand on his head, saying "may you be brave. may you be faithful. may you be true" note: the pastos should be placed in the portal for this ceremony and the altar moved to the extreme east; and three candles placed upon it. the incense should be burning. all present exchange the full grip across the pastos, then form a circle and do full 7=4 signs. appendix one the equinox ceremony the equinox ceremony is one that very little information has been published on, and as a result many of those in charge of some g.d. temples do not realize its full worth. in fact, i know of one g.d. temple head who wanted to perform the ceremony a week after the event, which showed a lack of understanding of its essence. while people have their auras continually charged by the or

some g.d. temples do not realize its full worth. in fact, i know of one g.d. temple head who wanted to perform the ceremony a week after the event, which showed a lack of understanding of its essence. while people have their auras continually charged by the order's ritual, the order itself, as a group soul, also needs charging; by this i do not simply mean the astral contacts with the chiefs. the equinox ceremony literally draws down the power, so that contact by the guardians of the order can be made with strength. also, for those present, the astral links are made stronger, and their benefits are multifaceted. on the lower side of things, the auras are recharged, with a magnetic force that will help in matters of health. our own links to the guardians are then made closer, which then ope


ZOETIC GRIMOIRE OF ZOS

only way for me, however devious: that which i have enveloped from me, shall come forth as a potent elemental to my aid. and i believe without reservation in the preservation of my concepts as the media of ego, from which all things ultimately become. amen. prayer of communion we who are about to partake of each other, shall walk past all amorous sickness and deaths, for we are within the magical equinox. amen we who proudly make unto ourselves every graven image, shall have great copulations and are allowed to love our gods, for we know the sacred alignments. amen we who do not crucify nothing shall hurt us that is of the..nature; neither our comings and goings from the womb, for we have the key to all aesthetics. amen in this sacred moment (here occurs the symbolic eating of flesh and bl


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ral lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to dra

n if you change sad old bedtime into st michael's hour and have a bedtime story by the light of his golden candle. to calculate the magical hours, you need to divide the time from sunrise to sunset and then the time between sunset and sunrise by 12. at the height of summer, the days are much longer than the nights, so each 'day' hour will be longer than the 'night' hours. at the spring and autumn equinoxes, when day and night are equal, day and night hours will be of the same length. as a short-cut, when you need instant magick, you can use the times of sunrise, noon, sunset and midnight and the day of the week energies, with approximations of hours if you wish. combine the day energies with the power of solar magick, which tends to be more immediate than lunar. so if you are seeking a new

ies. it was formalised by the celts, although some historians believe that it was predated by an earlier threefold division that celebrated the beginning of winter, midwinter and midsummer, and was perhaps linked to the movement of the herds. the wheel of the year co-exists with the wider seasonal divisions of the year and incorporates the four solar festivals; these fall on the solstices and the equinoxes, the astronomical marker points of the ebbs and flows of cosmic energies. between each of these solar festivals, which are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel

i have suggested or adapt them to your own clime. you may, indeed, find that if your ancestors came from another land or continent, your seasonal energies resonate more with theirs. even if you live in sydney or florida, it may be that come november you instinctively hibernate; in this case, you may find the celtic pattern right for you no matter what the barometer says. because the solstices and equinoxes are astronomical measures- that is they depend on the movement of the planets and stars- the dates will vary by a day or two depending on the year. i have written in several of my books about the folk and religious lore behind seasonal festivals and there are many other good books on this subject. in this chapter i mainly focus on the way they amplify the positive energies of the univers

ose of the spell and the order in which you intend to work. decide whether it will be divided into phases, such as invoking the four elements, raising and releasing the power (see pages 40-1) or merge into one* plan what you are going to say and write it down (you may of course let the words come to you spontaneously* choose the time for your spell. check the following influences: the seasons the equinoxes the phase of the moon the day of the week the hour* check any time limits (for example 'may this spell hold sway until the moon has ebbed away) and ensure that you can adhere to them* choose the place for your spell. if you are working out of doors, and it is a spell that will last over several days, bear in mind any possible changes in the weather. make sure you have enough room for the

, colours, crystals, herbs, incenses, ritual tools, etc. receptive hand: the hand you do not write with. used for receiving energies. see also power hand. rede: a rule or moral code. the wiccan rede states: an [if] it harm none, do what you will, and so ensures all magick has a positive intent. sabbat: one of eight special days of the year on which wiccan celebrations are held- the solstices, the equinoxes and the celtic fire festivals. samhain: the celtic fire festival of the new year, celebrated at the end of summer. scrying: seeing magical images in a reflective medium, such as a crystal ball, mirror or a natural moving source of inspiration, such as fire, water or clouds. the word 'scry' comes from the anglo- saxon word descry, which means 'to perceive dimly. shamanism: possibly the ol


ABRAMELIN2

corresponds to our easter; it begins on the 15th or 16th of the jewish first month= nisan or abib. the feast of tabernacles begins about the middle of their seventh month= tisri. 18 ie, religious denomination. 19 it is immaterial whether the religious conception be theistic or pantheistic. 20 the initiates of the true rosicrucian wisdom, know that there is a certain force in the observance of the equinoxes. 21 abraham evidently means his guardian angel. 22 here abraham admits to an extent what i have urged in my previous notes. 23 i.e, the astrologers to whom abraham refers in the first sentence of the chapter. 24 i.e, the moon and monday; sun and sunday; mars and tuesday (tuisco is a name of mars; venus and friday (freya's day, after freya, the scandinavian goddess, etc. 25 et jusqua cegu


ADDTLS

d are referred to the cardinal signs,(a,d, g, and j) h c are referred to the kerubic or fixed signs,(b, e, h and k) w a are referred to the mutable signs,(c, f, i, and l) h (final) b are referred to the elements,(d, c, a, b) as to the reasons of this latter attribution, s.r.m.d. says that the four cardinal signs are called the most fiery because they are most solar in nature. that is, the 19 equinoxes and solstices occur when the a is in these signs. the kerubic or fixed signs are considered watery because they are the most shining and glittering in nature. the remaining four mutable signs are called the most airy because they are the most subtle in nature. while the four elements are the most earthy because their operation is mainly terrestrial. incidentally, instead of the usual bsy


ALEISTER CROWLEY ACROSS THE GULF

understanding; so that the least devout appeared the most devout- as it is unto this day. but for me all these things were as nothing; for i studied ever the nature of osiris, concentrating myself into mysterious pure symbols. i understood why it was said that isis had failed to discover the phallus of osiris, and thus perceived the necessity of horus to follow him in the great succession of the equinoxes. moreover i fashioned talismans of pure light concerning osiris, and i performed in light all the ceremonies of initiation into his mysteries. these were interpreted by wise men and translated into the language of the twilight and graven on stone and in the memories of men. page 41 gulf.txt yet was i even more intrigued in that great struggle to apprehend the course of things, as it is s


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

we formulated before the days of ross the 'laws' of malarial fever, without reference to the mosquito; we might discover one day that the germ is only active when certain events are transpiring in some nebula<history of the earth is included in the period of some such relation; so that we cannot possibly be sure that we may deny "malarial fever is a function of the present precession of the equinoxes, or when so apparently inert a substance as argon is present in the air in certain proportions "we may therefore admit quite cheerfully that magick is as mysterious as mathematics, as empirical as poetry, as uncertain as golf, and as dependent on the personal equation as love "that is no reason why we should not study, practice and enjoy it; for it is a science in exactly the same sense


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

preparation under the great guidance of v.v.v.v.v. the new comment each element- fire, earth, air, water, and spirit- possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j.g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solstices are suitable for festivals. the difference between 'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet a feast implies periodical nourishment. al ii,37 "a feast for the first night of the prophet and his bride" the new comment there should be a special feast on t


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e, and the marriage of the son is effected. the two cosmic units merge. if we here naturally ask which is the cosmic unit that is our solar opposite, we shall be told that that question lies hid for the present, though it is hinted at in the secret doctrine, and in other sacred books. a hint lies concealed in the relationship of the pleiades to our earth, but not until a further precession of the equinoxes will it be more fully seen what is the exact relationship involved.96(85) iii. why is this solar system evolving along the lines of duality? 1. the problem of existence. the third question involves one of the most difficult problems in metaphysics, and covers in its consideration the whole perplexing mystery of the reason why there is objectivity at all. it is one that has been asked und


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

icated. the handicaps to be met are thus secured; the type of body or of bodies through which the force of the native's sign and the quality of the energy which will bring him to his goal are thus defined. through the medium of the lunar lords and what they have given him as the result of past experience down the ages must he express himself upon the physical plane. owing to the precession of the equinoxes, a situation is brought about in which a fourth type of force makes itself felt. the sun is, in reality, many degrees away in the great round of the heavens from where it is stated to be, as far as the greater zodiac is concerned. this is, of course, from the standpoint of time. as the sweep of the sun through a constellation covers a period of approximately two thousand two hundred year


ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ient mysteries, and was inherited by us primarily from the mysteries of mithra. these mysteries, in their turn, inherited the teaching, and thus formulated their doctrine, which christianity absorbed. when the sun was in the zodiacal sign of taurus the bull, the sacrifice of the bull was offered as a forecast of that which christ came later to reveal. when the sun passed (in the precession of the equinoxes) into the next sign, that of aries the ram, we find the lamb was sacrificed and the scapegoat sent into the wilderness. christ was born into the next sign, pisces the fishes, and it is for this reason that we eat fish on good friday, in commemoration of his coming. tertullian, one of the early church fathers, speaks of jesus christ as the "great fish" and of us, his followers, as the "li


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

soteric science of astrology brings to its modern and exoteric aspect: in the greater cycle of man's many incarnations, he as is well recognised passes through the zodiacal circle from pisces to aries, thus retrograding through the signs as he follows the sweep or path of the sun's retrogression. this phrase has always disturbed me, but the apparent retrogression, based upon the precession of the equinoxes, is all an integral part of the great illusion. the moment a man begins to emerge out of that illusion and is no longer subject to the glamour and to the effect of the world maya, that moment the motion of the great wheel of life is reversed and he then begins (slowly and laboriously) to work in the opposite direction. he then passes through the signs from aries to pisces. he begins pati

volume iii: esoteric astrology copyright 1998 lucis trust various energies which has created the illusion. this illusory path is consequently as much a reality to humanity today as are the personality illusions of any individual. these illusions are due to the polarisation of the individual upon the astral plane. it is interesting also to note in this connection that due to the precession of the equinoxes a fourth type of force is brought to bear upon the planet and man, but one which is seldom recognised and given due place in the horoscope. the month and the sign, or the place of the sun in the heavens, do not really coincide. when we state, for instance, that the sun is "in aries" it conveys an esoteric truth but not an exoteric fact. the sun was in aries at the beginning of this great

of the horoscope serves to put the astrologer en rapport with the individual, but this is of small service to either party unless the intuition and sensitivity of the astrologer is actively present. 3. the capacity of the astrologer in any specific period to respond to the changes which are all the time taking place, such as the gradual shifting and changing brought about by the precession of the equinoxes, or the slow shift of the pole of the planet. to this should be added that as man evolves the mechanism of response or the vehicles of consciousness likewise steadily improve. his reactions, therefore, to the planetary influence and to the energy of the various constellations change with equal steadiness and allowance must be made for this. it is consequently essential that the modern as

f evolution, carried to the point of balance, expressed for us in the relationship of virgo to libra. you will note, if you consult the dictionary, that astronomically virgo is regarded as occupying the place in the heavens where libra is to be found. this is all part of the great illusion which astrology finds hard to grasp. there is a constant moving and shifting in space; the precession of the equinoxes is both a fact and an illusion. the whole process and its interpretation is dependent upon the intellectual point in evolution of the race; the responsiveness of man to the planetary forces and to the influence of the zodiacal signs is dependent upon man's vehicles of response and upon the mechanism of reception with which he enters into incarnation. the heavens, the constellations, sign

uality which marks the earlier stages of the path of discipleship, up to and immediately preceding the third initiation, is based upon the wheel of the zodiac contributing its influences to the life of the form nature in a normal manner; the myriads of lives which constitute the form are conditioned by the signs of the zodiac proceeding in its normal manner clockwise, due to the precession of the equinoxes, whilst the life of the disciple, focussed in the soul consciousness, is governed (or should i remark, should be governed) by the wheel, proceeding anti-clockwise. both motions are in potent opposition and, symbolically speaking, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes ini


ALICE BAILEY THE LABOURS OF HERCULES

loosely to the twelve constellations of aries, taurus, gemini, cancer, leo, virgo, libra, scorpio, sagittarius, capricorn, aquarius and pisces" the zodiac: a life epitome. alan leo tells us also..the constellations are groups of fixed stars, the twelve central groups being called by the same names as the twelve signs, although they do not cover the same area of the heavens. the precession of the equinoxes, caused by the 'motion' of the sun through space, makes the constellations appear to move forward against the order of the signs at the rate of 50 1/3 seconds per year" dictionary of astrology, p. 204. another point to be remembered is made by alan leo in the following [217 "the twelve constellations form the zodiac of the whole solar system. just as the rotation of the earth makes the s

gies, new concepts and new opportunities. it can also be shown that these astrological factors have set their mark upon our christian tradition and upon our church usage. it is interesting to note in this connection that on christmas eve, the brightest of the fixed stars, sirius, is seen to the left of the meridian line somewhat to the south. two thousand years ago, owing to the precession of the equinoxes, it stood on the meridian line. this is the star in the east. at the same time, the constellation virgo, the virgin, became visible in the east, and it is interesting to note the coincidence that spica, the brightest star in that constellation, means "an ear of wheat" and bethlehem, the town in which christ was born, means "the house of bread. when this arrangement cyclically comes about


BLAVATSKY H P ANTHROPOGENESIS

ry, save in the sacred records of the east. hence, modern science denies atlantis and its existence. it even denies any violent shiftings of the earth's axis, and would attribute the reason for the change of climates to other causes. but this question is still an open one. if dr. croll will have it that all such alterations can be accounted for by the effects of nutation and the precession of the equinoxes, there are other men of science, such as sir h. james (athenaeum, aug. 25, 1860, and sir john lubbock (ibid, who feel more inclined to accept the idea that they are due to a change in the position of the axis of rotation. against this the majority of the astronomers are again arrayed. but then, what have they not denied before now, and what have they not denounced- only to accept it late

ssable barrier of ice. the earth, as parasara says "is the mother and nurse, augmented with all creatures and their qualities, the comprehender of all the worlds* for the stanzas call this locality by a term translated in the commentary as a place of no latitude (niraksha) the abode of the gods. as a scholiast says from the surya-sidhanta "above this (the siddha) goes the sun when situated at the equinoxes; they have neither equinoctial shadow nor elevation of the pole (akshonnati, v. 42. in both directions from these are two pole-stars (dhruvatara, fixed in the midst of the sky[[footnote continued on next page[[vol. 2, page] 402 the secret doctrine. mercator's projection, on our side, it may have included, on the american side, the localities that are now occupied by baffin's bay and the

the cow. a man of great erudition- a french savant- m. de sacy, finds several most singular statements in the book of enoch "worthy of the most serious examination" he says. for instance "the author (enoch) makes the solar year consist of 364 days, and seems to know periods of three, of five, and of eight years, followed by four supplementary days, which, in his system, appear to be those of the equinoxes and solstices. to which he adds, later on "i see but one means to palliate them (these 'absurdities, it is to suppose that the author expounds some fanciful system which may have existed before the order of nature had been altered at the period of the universal deluge" precisely so; and the secret doctrine teaches that that "order of nature" has been thus altered, and the series of the e

is likewise figured at the centre of this cross, the lotus being an egyptian and hindu type of the four quarters. the four quarter arcs, if joined together, would form an ellipse, and the ellipse is also figured on each arm of the cross. this ellipse therefore denotes the path of the earth. sir j. y. simpson copied the following specimen[[diagram, which is here presented, as the cross of the two equinoxes and the two solstices placed within the figure of the earth's path[[vol. 2, page] 547 variations of the symbolism. the same ovoid or boat-shaped figure appears at times in the hindu drawings with seven steps at each end as a form or a mode of meru" this is the astronomical aspect of the double glyph. there are six more aspects, however, and an attempt may be made to interpret a few of th

is the revolution of the rishis "when the two first stars of the seven rishis (of the great bear) rise in the heavens, and some lunar asterism is seen at night, at an equal distance between them, then the seven rishis continue stationary in that conjunction for a hundred years" a hater of nanda makes parasara say. according to bentley, it is in order to show the quantity of the precession of the equinoxes that this notion originated among the astronomers. it was done "by assuming an imaginary line, or great circle, passing through the poles of the ecliptic and the beginning of the fixed magha, which circle was supposed to cut some of the stars in the great bear. the seven stars being called the rishis, the circle so assumed was called the line of the rishis. and being invariably fixed to


BLAVATSKY H P COSMOGENESIS

forty-nine fires, her people, born of fire and water, could not die. etc; the second earth (with its race) disappeared as vapour vanishes in the air. the third earth had everything consumed on it after the separation, and went down into the lower deep (the ocean. this was twice eighty-two cyclic years ago" now a cyclic year is what we call a sidereal year, and is founded on the precession of the equinoxes, or 25,868 years each, and this is equal, therefore, in all to 4,242,352 years. more details will be found in the text of book ii. meanwhile, this doctrine is embodied in the "kings of edom* the same reserve is found in the talmud and in every national system of religion whether monotheistic or exoterically polytheistical. from the superb religious poem by the kabalist rabbi solomon ben

he spiritual entity of man is drawn higher and ever higher to the ray that supersedes the first, until, from ray to ray, the inner man is drawn into the one and highest beam of the parent-sun. thus "the events of humanity do run coordinately with the number forms" since the single units of that humanity proceed one and all from the same source- the central and its shadow, the visible sun. for the equinoxes and solstices, the periods and various phases of the solar course, astronomically and numerically expressed, are only the concrete symbols of the eternally living verity, though they do seem abstract ideas to uninitiated mortals. and this explains the extraordinary numerical coincidences with geometrical relations, as shown by several authors. yes "our destiny is written in the stars" on

f the lunar eclipse; thus giving three observations, which are mutually confirmatory. 5th. it appears from the description of the hindu zodiac given by m. c. gentil, that on it the places of the stars named "the eye of taurus" and the "wheat-ear of virgo" can be determined for the commencement of the kali-yug. now, comparing these places with the actual positions, reduced by our precession of the equinoxes to the moment in question, we see that the point of origin of the hindu zodiac must lie between the fifth and sixth degree of libra. the brahmins, therefore, were right in placing it in the sixth degree of that sign, the more so since this small difference may be due to the proper motion of the stars which is unknown. thus it was yet another observation which guided the hindus in this fa


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ral lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to dra

n if you change sad old bedtime into st michael's hour and have a bedtime story by the light of his golden candle. to calculate the magical hours, you need to divide the time from sunrise to sunset and then the time between sunset and sunrise by 12. at the height of summer, the days are much longer than the nights, so each 'day' hour will be longer than the 'night' hours. at the spring and autumn equinoxes, when day and night are equal, day and night hours will be of the same length. as a short-cut, when you need instant magick, you can use the times of sunrise, noon, sunset and midnight and the day of the week energies, with approximations of hours if you wish. combine the day energies with the power of solar magick, which tends to be more immediate than lunar. so if you are seeking a new

es. it was formalised by the celts, although some historians believe that it was predated by an earlier threefold division that celebrated the beginning of winter, mid-winter and midsummer, and was perhaps linked to the movement of the herds. the wheel of the year co-exists with the wider seasonal divisions of the year and incorporates the four solar festivals; these fall on the solstices and the equinoxes, the astronomical marker points of the ebbs and flows of cosmic energies. between each of these solar festivals, which are known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel

i have suggested or adapt them to your own clime. you may, indeed, find that if your ancestors came from another land or continent, your seasonal energies resonate more with theirs. even if you live in sydney or florida, it may be that come november you instinctively hibernate; in this case, you may find the celtic pattern right for you no matter what the barometer says. because the solstices and equinoxes are astronomical measures- that is they depend on the movement of the planets and stars- the dates will vary by a day or two depending on the year. i have written in several of my books about the folk and religious lore behind seasonal festivals and there are many other good books on this subject. in this chapter i mainly focus on the way they amplify the positive energies of the univers

ose of the spell and the order in which you intend to work. decide whether it will be divided into phases, such as invoking the four elements, raising and releasing the power (see pages 40-1) or merge into one* plan what you are going to say and write it down (you may of course let the words come to you spontaneously* choose the time for your spell. check the following influences: the seasons the equinoxes the phase of the moon the day of the week the hour* check any time limits (for example 'may this spell hold sway until the moon has ebbed away) and ensure that you can adhere to them* choose the place for your spell. if you are working out of doors, and it is a spell that will last over several days, bear in mind any possible changes in the weather. make sure you have enough room for the

, colours, crystals, herbs, incenses, ritual tools, etc. receptive hand: the hand you do not write with. used for receiving energies. see also power hand. rede: a rule or moral code. the wiccan rede states: an [if] it harm none, do what you will, and so ensures all magick has a positive intent. sabbat: one of eight special days of the year on which wiccan celebrations are held- the solstices, the equinoxes and the celtic fire festivals. samhain: the celtic fire festival of the new year, celebrated at the end of summer. scrying: seeing magical images in a reflective medium, such as a crystal ball, mirror or a natural moving source of inspiration, such as fire, water or clouds. the word 'scry' comes from the anglo-saxon word descry, which means 'to perceive dimly. shamanism: possibly the old


CHRONOLOGIA RORISPERGIUS

oga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the equinoxes which was already known in babylonia centuries earlier. 86-82 bc rhetorica ad herennium latin rhetorical treatise on the classical art of memory attributed to marcus tullius cicero. 70-19 virgil 67 pirates based in cilicia (a province on the southeastern coast of asia minor) were practicing secret rites of mithras. 46-120 plutarch 20 bc- 45 philo of alexandria, jewish platonic philosophe


COSIMANO CHARLES ELEMENTARY PSIONICS

ittle, perhaps very little effort, you should get your first stick. i remember trying this the night before going out to by the innards of my first box and got a stick on the first shot. now, it may be that you will not get a stick at all. that happens to everyone so do not get disappointed. i have certain days that i cannot get a stick for love, money or offers of free drinks, usually on the two equinoxes. otherwise i have no trouble. but some folks have to face a certain direction and others have to do other things like rub their fingers with resin. it is a very individual thing and, as there are other tuning methods available, do not let the lack of a stick on the pad at this point deter you. your next step after getting a stick, however, is to refine the skill you have with it so that


DAVID ICKE THE BIGGEST SECRET

by charles l. westbrook jr called the talisman of the united states,signature of the invisible brotherhood. roads in washington relate to the points wherethe sun rises at the winter and summer solstice, just as the ancient mounds, temples and357stone circles like stonehenge, were designed to do (see figure 30. other streets crossat precisely 33 degrees and still others mark the precession of the equinoxes, and thereis a hexagram or star of david (see figure 31).i described earlier how the elite of america and further afield gather at thebohemian grove in northern california and take part in ceremonies under a 40 footstone owl. the owl is symbolic of moloch or molech, the ancient deity to whichchildren were, and are, sacrificed. the sumerian goddess, lilith, known as the lady ofthe breasts


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

d to worshipers of that religious faith. see planetary hours. hours, planetary: a division of the day and night into sections ruled by the energies of the planets. to determine the length of each planetary hour, divide the daylight hours by twelve. they will be different in length than the night hours (to determine the length of which you divide the total time of darkness by twelve. except on the equinoxes when the planetary hours are all sixty minutes in length. humors: the four elemental qualities that make up the human body according to the ancients. when they are in balance, health results; imbalance creates sickness. hypnagogic state: a state between sleep and wakefulness, which can tend in either direction. in this state, the consciousness becomes intermittently invaded by images and

the object and reading the psychic (q.v) impressions from the object itself. pyramid power: the supposed occult virtue concentrated inside pyramidal structures by their triangular planes. it was believed by some to heal the body, restore vigor, sharpen razor blades, and effect other wonders. a variation on the idea of the cone of power of witchcraft (q.v- q- quarter days: the solstices (q.v) and equinoxes (q.v, which fall at quarter intervals around the wheel of the year- r- raphiel: pronounced "rah-fay-ehl" the archangel (q.v) and cosmic guardian of the east and elemental air. in the tradition of christian mysticism, raphiel is the "healer, guardian of wind and tempest" reduction, theosophical: a method of numerology where the digits of a number are added together to form a new number. t


DION FORTUNE MYSTICAL QABALA

7. it will be seen from the above that yesod-luna is ever in a state of flux and reflux, because the amount of sunlight received and reflected waxes and wanes in a twenty-eight day cycle. malkuth-earth is also in a state of flux and reflux in a twenty-four hour cycle, and for the same reason. likewise malkuth-earth has a three hundred and sixty-five day cycle, of which the phases are marked bythe equinoxes and the solstices. it is the interacting set of these tides which is all-important to the practical occultist, because so much of his work depends upon them. the charts of these tides have always been kept secret, and some of them are exceedingly complex. as these concern the secret workings, the genuine and legitimate occult secrets, which are only given after initiation, they cannot be


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

evolution, and balance. the church maintains a retreat house in the cascade mountains and a nearby moonstone circle constructed by menhirs where some of the annual major festivals (sabbats) are held for those members who reside in the northwest. like most pagans, the church follows a cycle of worship including eight major gatherings evenly spaced through the year and anchored in the solstices and equinoxes, and lesser biweekly gatherings (called esbats) at the new and full moon. the church has been in the forefront of claiming a place for contemporary paganism in the larger religious community. the church joined the interfaith council of washington state, and pathfinder served two terms as its president. pathfinder also serves as a member of the religious advisory commission of the departm

led to his most important book to date, the book of world horoscopes. he has also written important essays on the history of astrology, the best known being his debunking of the idea of an age of aquarius. while his conclusions about the nonexistence of an age of aquarius were widely accepted, his work was weakened by his assumption that ancient astrologers were unaware of the progression of the equinoxes. his work has been widely acknowledged by his contemporaries, and in 1992 he received the marc edmund jones award for his contributions to astrological studies by the national astrological society of the united states. he has lectured widely to astrological organizations across europe and north america. sources: campion, nicolas. the age of aquarius: a modern myth. in joan mcevers, ed. t

an important task for individual church members. in the church s understanding, the gods create reality. in their diversity and their transactions, divine vectors are established. the human task is to achieve balance by relating to the divine vectors. worship is both communal and personal. communal gatherings are held on the full moon in july (at the birthday of the gods) and at the solstices and equinoxes. at the festivals, the myth of a particular deity may be reenacted. various magical rituals are also used, though no particular rituals have been prescribed. most worship centers upon personal shrines which members erect in their own dwellings. members also practice forms of divination. the church of the eternal source inspired a number of other experiments in egyptian paganism through t

ancient calendar was anchored in the observation of the movement of the rising sun as it traveled north and south along the eastern horizon. the most northerly point coincided with the longest day of the year and the most southerly point with the shortest day. halfway between, the day and night would be equal. these four days became known as the summer and winter solstices and the spring and fall equinoxes, and they, along with four additional days, half way between the solstices and equinoxes, provided an overall framework for community activity. in the modern world, no longer tied to an agricultural cycle, the points on the solar calendar have become the holidays that assist in defining the wiccan faith. while there are records of ancient european tribes marking the important points on t

then in 1983, she purchased a farm in rural wisconsin that included a large wooded area, and dedicated it as a national pagan retreat area named circle sanctuary (the new name adopted by the church. the farm became the residence of a small community and the site of regular rituals, especially the major pagan festivals which mark the solar cycle approximately every six weeks (at the solstices and equinoxes and halfway between. it also became the location for a round of summer programs, including the annual pagan spirit gathering. in 1984, fox and alan ended their relationship. two years later fox married dennis carpenter, who now functions as the high priest for circle. by this time, circle sanctuary became the focus of two controversies: one within the pagan community over the propriety o


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

duous; the tending of a perpetual fire on the altars; and prayers to the sun at dawn, noon, and evening. there were sacrifices, libations, and musical rites including long psalmodies and mystic chants. the days of the week were each sacred to a planet, the day of the sun being held especially holy. there were seasonal festivals: the birth of the sun was solemnized on the 25th of december, and the equinoxes were days of rejoicing, while the initiations were held preferably in the spring, in march or april. it is believed that in the earliest days of the cult, some of the rites were of a savage and barbaric character, especially the sacrificial element, but these, as indicated, were changed and ennobled as the beneficence of mithra took precedence over his warlike prowess. the mithraic broth

des of mountains. thirdly, the markings are on soft, sandy soil, unsuitable for any heavy vehicle to land on. maria reiche, an expert on nazca, has commented: i m afraid the spacemen would have gotten stuck. story cited professor kosok of long island university, who first mapped and photographed the mysterious markings from the air in june 1941 and discovered apparent alignment with solstices and equinoxes. perhaps the markings were the largest astronomy book in the world. similar astronomical ground markings have been discovered in what is termed the glastonbury zodiac in england. while the ideal viewing position for such markings as nazca is from a point about 600 feet above the plain, it does not necessarily follow that they were actually designed for viewing from the air. they could be

medy against enchantment. order of bards, ovates& druids a british druid order that claims to continue the traditions of the ancient bardic and druid order. one order is concerned with the arts, history, and archaeology and performs outdoor ceremonies. the initiatory order undertakes mystical studies. public ceremonies are arranged at ancient sites based on the summer and winter solstices and the equinoxes of march and september. after the distance program was initiated in 1988 over 7,000 people have joined the order. address: po box 1333, lewes, e. sussex, bn7 1dx england. website: http/ www.druidry.org. sources: order of bards, ovates& druids. http//www.druidry.org. march 8, 2000. order of elect cohens an occult masonic group founded by martinees de pasqually (ca.1710.1774) in bordeaux

nean basin. at the beginning of the year, marked by the spring equinox, the sun rose in the constellation aries. after several centuries of observations, around 125 b.c.e, a greek astrologer named hip- encyclopedia of occultism& parapsychology. 5th ed. precession of the equinox 1235 parchus discovered that very gradually the sun was moving in relation to the zodiac; that is, the precession of the equinoxes. there is some evidence that the phenomenon had been discovered earlier, but since hipparchus, western astrologers in general were aware of it. the precession is caused in part by the slant of the earth. it spins on an axis slanted at 23 degrees relative to its orbit around the sun. that slant immediately accounts for the seasons. as the earth moves around the sun, where the axis is poin

ective s activities, from designing classes to dealing with domestic concerns to public political protests, stemmed from the religious society of friends (quakers. these concepts and method of decision-making fostered close bonds among participants. concurrently, reclaiming collective began four public sabbat rituals at the cross-quarters and four issues of a small newsletter at the solstices and equinoxes. the collective wrote a statement which appeared in each issue of the reclaiming newsletter: reclaiming is a community of san francisco bay area women and men working to unify spirit and politics. our vision is rooted in the religion and magic of the goddess.the immanent life force. we see our work as teaching and making magic.the art of empowering ourselves and each other. in our classe

hrough the spring, as the days grow longer, the sun appears to rise at a point slightly further north each day and then as the days reach their longest, it appears to pause and then start moving south. as the shortest day of the year is reached, it again pauses and starts north. the points of the pauses (the solstices, and half way between them, when the length of the day and night are equal (the equinoxes, formed four easily marked points in the years. they, and the four additional points halfway between them that mark points in the planting and harvest process, became the eight evenly spaced holidays of the ancient world. during the middle ages, the ancient pagan practices were invoked to supply content with the new understanding of witchcraft as satanism advocated by the inquisition. th


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ca 130 bce, and later. the additional material was left out of the redaction the work of the chariot used as the basis for its translation. based upon astronomical information in the book itself, the work of the chariot translator attributed authorship of the sefer yetzirah to master abraham in the nineteenth century bce. an adjunctive note to the translation points out that the procession of the equinoxes acts as an unforgeable clock, allowing us to determine that the correspondence of the constellations given in the sixth chapter to the twelve hebrew months (with no variations in the six texts considered) occurred during the time of abraham, circa 4000 years ago. allowing for 4' 8: h" 2: 2 2:e 8% an optimal variation of plus or minus 800 years ago, it is still not anywhere within the ran


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

at, if the periodical aberrations of the moon be correctly calculated, the great year must be extended to a greater length even than 4,320,000 years of the maha yug of the hindoos, and certainly no period can be called a year of our planetary system which does not take in all the periodical motions of the planetary bodies" it is thought that as soon as these ancient astronomers perceived that the equinoxes preceded, they would at once attempt to determine the rate of precession in a given time; the precession, however, in one year was so small that they were obliged to extend their observations over immense periods. jones informs us that the hindoos first supposed that the precession took place at the rate of 60 years in a degree, or 1800 in a zodiacal sign, and of 21,600 in a revolution o


GILBERT THE SORCERER AND HIS APPRENTICE

s descended from rachel, viz.ephraim,manassehandbenjamin.at.thesouthare two descended fromleah,.andone descended from. zilpah, viz.reuben,simeonandgad,andat. the nord, two descendedfrombilhahandone. descended from zupah, viz.dan,.naphtaliandasher.heretwotribesdescended from zilpah,gad('y).and asher,.are.theonly onessepararedyandplaced in opposition to eachother,for these ate the two signs of the. equinoxes..thesubstitutionofthetwotribes ofephraimandmanasseh for the single one of joseph is given in genesisxlviii,where jacob blessedthemprior to the general blessing ofthetribes,statingatthesametimethatephraim,thoughtheyounger, shouldtakeprecedence over manassah:'andjaeobsaiduntojoseph..225andnowthytwosons,ephraimand manasseh, which werebornuntotheeintheland of egypt- beforelearneuntotheeinegy


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

as the yugas unfold and exoteric (popular) religion and philosophy degenerates, more and more the gnosis is revealed to those who seek gnostic theurgy page 184 the path. it is a strange and terrible contradiction that today there is more gnosis than ever before, and less people than ever wanting it. the great year is a cycle of approximately 26,000 years, it is also know as the precession of the equinoxes. because the earth wobbles on its axis it moves backwards through the signs of the zodiac, a full cycle takes around 26,000 year. in each sign energy is radiated into earth consciousness, this radiation is mixed and includes light and darkness, x and y factors. in the modern gnostic view these energy forms radiate from the throne of ra which is positioned in the centre of our system. thi

the present age, that of the wolf or kali, the gnosis is at its most refined and i am afraid; most ignored. the heraldic period which began in 1844 is now in full force. the force of the wolf is ravishing mankind, and only a few are turning to the gnosis. the institute for gnostic studies is witness to the importance of the path of transfiguration in this dark day. x the yugas, precession of the equinoxes and the heraldic ages are a complex series of interactions. a full presentation of the nature of these cycles and their relevance to the gnostic worldview is found in the solar mysteries text. gnostic theurgy page 189 preamble the teachings of the gnosis can be traced back to the earliest periods, even before what we now consider as recorded history. if we wish to consider the earliest r


GOLDEN DAWN RITUALS SADD

the column. thou mayest acquire the astrological attributions of each square (zodiacal for servient. the columns are attributed to the triplicity of the kerubic square atop, and the rank by the quality. 21 y d cardinal signs: a d g j h c kerubic signs: b e h k w a mutable signs: c f i l h b elements: d c a l the four cardinal signs are the most fiery because they are the most solar in nature. the equinoxes and solstices occur when a is in these signs. the kerubic or fixed signs are attributed to h and are considered watery because they are the most shining and glittery in nature. the remaining four mutable signs are considered the most airy because they are the most subtle in nature. the four elements are most earthy, their operation being mainly terrestial in nature. note: the reason the


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

or of astronomy at the university of potsdam, found convincing evidence to suggest that the most important features of machu picchu possessed significant astronomical alignments. from these, through the use of detailed mathematical computations concerning star positions in the sky in previous millennia (which gradually alter down the epochs as the result of a phenomenon known as precession of the equinoxes, muller concluded that the original layout of the site could only have been accomplished during the era of 4000 bc to 2000 bc .10 in terms of orthodox history, this was a heresy of audacious proportions. if muller was right, machu picchu was not a mere 500 but could be as much as 6000 years old. this would make it significantly older than the great pyramid of egypt (assuming, of course

e red earth of the altiplano. the effect was of a giant stockade, almost 500 feet square, rising about twice as far above the ground as the sunken temple had been interred beneath it. had the kalasasaya been a fortress then? apparently not. scholars now generally accept that it functioned as a sophisticated celestial observatory. rather than keeping enemies at bay, its purpose had been to fix the equinoxes and the solstices and to predict, with mathematical precision, the various seasons of the year. certain structures within its walls (and, indeed, the walls themselves, appeared to have been lined up to particular star groups and designed to facilitate measurement of the amplitude of the sun in summer, winter, autumn and spring.9 in addition, the famous gateway of the sun, which stood in

of kukulkan. its four stairways had 91 steps each. taken together with the top platform, which counted as a further step, the total was 365. this gave the number of complete days in a solar year. in addition, the geometric design and orientation of the ancient structure had been calibrated with swiss-watch precision to achieve an objective as dramatic as it was esoteric: on the spring and autumn equinoxes, regular as clockwork, triangular patterns of light and shadow combined to create the illusion of a giant serpent undulating on the northern staircase. on each occasion the illusion lasted for 3 hours and 22 minutes exactly.1 i walked away from the temple of kukulkan in an easterly direction. ahead of me, starkly refuting the oft-repeated fallacy that the peoples of central america had n

more than 200 feet up a series of flights of stone stairs i reached the summit and looked towards the zenith. it was midday 19 may, and the sun was directly overhead, as it would be again on 25 july. on these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun.6 a more curious but equally deliberate effect could be observed on the equinoxes, 20 march and 22 september. then the passage of the sun s rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western fa ade. the whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. it had done so without fail, year-in year-out, ever since the pyramid ha

whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. it had done so without fail, year-in year-out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust.7 what this meant, of course, was that at least one of the many functions of the pyramid had been to serve as a perennial clock, precisely signalling the equinoxes and thus facilitating calendar corrections as and when necessary for a people apparently obsessed, like the maya, with the elapse and measuring of time. another implication was that the masterbuilders of teotihuacan must have possessed an enormous body of astronomic and geodetic data and referred to this data to set the sun pyramid at the precise orientation necessary to achieve the desi

which it can vary by as much as 1.5 on either side over periods of 41,000 years. it completes a full precessional cycle once every 25,776 years.19 it spins on its own axis once every twenty-four hours. it orbits the sun once every 365 days (actually 365.2422 days. the most important influence on its seasons is the angle at which the rays of the sun strike it at various points on its orbital path. equinoxes and solstices. let us also note that there are four crucial astronomical moments in the year, marking the official beginning of each of the four seasons. these moments (or cardinal points, which were of immense importance to the ancients, are the winter and the summer solstices and the spring and autumn equinoxes. in the northern hemisphere the winter solstice, the shortest day, falls on


HANDBOOK OF EGYPTIAN MYTHOLOGY

each morning. in the theology of the pyramid texts, the creator god could be thought of as absorbing the power of the stars (all the other gods) each dawn to create one celestial power, the sun. this process was reversed each evening when the sun set and the one god became many again. the egyptians were aware that not all stars held a fixed place in the sky. observations of the procession of the equinoxes may have had a profound impact on the formative period for egyptian myth. a few scholars even trace all conflicts and fatalities among the gods to this origin. the decan stars were thought of as joining osiris in the underworld before rising from the dead when they became visible again above the horizon at dawn. star clocks were painted inside some middle kingdom coffins. their main purp


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

nted sacred, and its maintenance enjoined by the ordinances of the state, as it is still in the zend books, which remain after zoroaster. o brien's round towers of ireland, 1834, p. 359. i apprehend the word sin came to mean lion when the lion was the emblem of the sun at his summer solstice, 136 the rosicrucians. when he was in his glory, and the bull and the man were the signs of the sun at the equinoxes, and the eagle at the winter solstice. anacalypsis, vol. ii. p. 292. figure 23 is an egyptian bas-relief, of which the ex- fig. 23. planation is the following: a is the egyptian eve trampling the dragon (the goddess neith, or minerva; b, a crocodile; c, gorgon's head; d, hawk (wisdom; e, feathers (soul. the first and strongest conviction which will flash on the mind of every ripe antiqua


LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

irst of all, it was the symbol of the sun-god, ra; secondly, it bore to the egyptians the signification of the earth circling round the sun. that was with them a portion of the secret knowledge reserved for the mysteries. there was a still older tradition, which held the circle to be the equator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which the egyptians took great interest. the inclination of the chief passage of the great pyramid was determined by the position of the pole-star of the period. this symbol was used once more to indicate the all-seeing eye- an idea easily suggested by the dot in the middle of the circle. 114. another interpretation of the symbol by the egyptians was particularly beautiful, and all b


LIBER XLI THIEN TAO

ngulph the community in an abyss of the most formidable convulsions. such was the razor-edge upon which the unsteady feet of the republic strode when, a few years before the date of my visit, the philosopher kwaw landed at nagasaki after an exhilarating swim from the mainland. ii( gstanding alone. h) kwaw, when he crossed the yellow sea, was of the full age of thirtytwo years. the twenty previous equinoxes had passed over his head as he wandered, sole human tenant, among the colossal yet ignoble ruins of wei hai wei. his only companions were the lion and the lizard, who frequented the crumbling ruins of the officers f quarters; while in the little cemetery the hoofs of the wild ass beat (useless, if he wishes to 1 [keir hardie, an english socialist politician of the period. t.s] 6 liber xl


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

n of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wond

ncerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the two solstices and the two equinoxes. at dawn of the 25th day of december, the birth of the sun god was celebrated. the secret teachings of the druids are said by some to be tinctured with pythagorean philosophy. the druids had a madonna, or virgin mother, with a child in her arms, who was sacred to their mysteries; and their sun god was resurrected at the time of the year corresponding to that at which modern christians ce

of the structure, which occupy less than one sixteenhundredth of the cubic contents of the pyramid. the sphinx was undoubtedly erected for symbolical purposes at the instigation of the priestcraft. the theories that the ur us upon its forehead was originally the finger of an immense sundial and that both the pyramid and the sphinx were used to measure time, the seasons, and the precession of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the ancient passageway leading into the subterranean temple of the pyramid, its symbolism would be most appropriate. in comparison with the overwhelming size and dignity of the great pyramid, the sphinx is almost insignificant. its battered face, upon which may still be seen vestiges of the red pain

y the very knowledge of which man and his god are made consciously one. with the giving of the name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celes

sun was the symbol of immortality, for, while it died each night, it rose again with each ensuing dawn. not only has the sun this diurnal activity, but it also has its annual pilgrimage, during which time it passes successively through the twelve celestial houses of the heavens, remaining in each for thirty days. added to these it has a third path of travel, which is called the precession of the equinoxes, in which it retrogrades around the zodiac through the twelve signs at the rate of one degree every seventy-two years. concerning the annual passage of the sun through the twelve houses of the heavens, robert hewitt brown, 32, makes the following statement "the sun, as he pursued his way among these 'living creatures' of the zodiac, was said, in allegorical language, either to assume the

n the dotted lines indicate to what corporeal member, organ, or disease, the herb or other substance is related. the favorable positions in relation to the time of year are shown by the signs of the zodiac, each house of which is divided by crosses into its three decans. this influence is further emphasized by the series of planetary signs placed on either side of the figure. click to enlarge the equinoxes and solstices. the plane of the zodiac intersects the celestial equator at an angle of approximately 23 28. the two points of intersection (a and b) are called the equinoxes. p. 54 25,920 years (authorities disagree concerning these figures) this retrograde motion is called the precession of the equinoxes. this means that in the course of about 25,920 years, which constitute one great so


MASTERING WITCHCRAFT

n that four of the great annual witch festivals are derived. these are the nights of october 31 (halloween; february 2 (candlemas; april 30 (beltane, and august 1 (lammas. of these, beltane and halloween are the more important. the four solar fire festivals of the druids are also observed, though to a lesser extent. these are midwinter, spring, midsummer, and autumn as marked by the solstices and equinoxes, and these together with the preceding four make eight sabbats, or festivals, of the witches' year. the practical import of the sabbats is this: halloween, candlemas, beltane, and lammas mark the beginning of each quarter of the solar-tide cycle; first the tide of destruction and winter is initiated with halloween, the feast of the dead, the first day of the witches' year. the dark tide

, the height. in the past, their observance differed with location. for instance, in some parts of europe, beltane was celebrated as the summer festival, while in others, midsummer was accorded the same honour instead, with identical symbolism. of the two varieties, however, the so-called great sabbats of candlemas, beltane, lammas, and hallows appear to be the older, antedating the solstices and equinoxes which sprang directly from the advent of a more sophisticated astronomical science, characteristic of the druids. but nowadays all eight appear on the witches' calendar,and you can take your choice which you will celebrate. of course, most witches celebrate the grand sabbats of hallows and beltane, if not all four. some ardent practitioners even fit all eight in, but they are generally p


MICHAEL FORD WITCHMOON

ssion and make it come to flesh. 77 77 the sabbats the eight witches sabbats listed herein are presented in gaelic. the purpose of this is to recognize the great celtic heritage which is present in the craft and its blood. our whole exploration and the system within our work is based upon the celtic system of the four greater sabbaths. these are: imbolg, beltane, lughnasadh and samhain, while the equinoxes and solstices are spring, summer, autumn and yule tide. these are times of shifting forces, when the witch draws great power from the earth that can be distilled by the control of the will. such powers are fleeting, so each sorcerer must capture and employ what they can while they can. the sabbaths are a time of gathering with ones family, both on the earth and on the astral plane. the d


MICHAEL WYNN THE SOUL TRAVELERS

y the very knowledge of which man and his god are made consciously one. with the giving of the name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celes


MORALS AND DOGMA

shape of a cross; the winged ones referring to kneph, the winged serpent-deity of egypt; whence the name of _navestock, where one of them stood. temples in the shape of a cross were also found in ireland and scotland. the length of one of these vast structures, in the shape of a serpent, was nearly three miles. the grand periods for initiation into the druidical mysteries, were quarterly; at the equinoxes and solstices. in the remote times when they originated, these were the times corresponding with the 13th of february, 1st of may, 19th of august, and 1st of november. the time of annual celebration was may-eve, and the ceremonial preparations commenced at midnight, on the 29th of april. when the initiations were over, on may-eve, fires were kindled on all the cairns and cromlechs in the

sceptres in the mysteries of the new bacchus. night and day were two of the eight gods adored in the mysteries of osiris. the sojourn of proserpine and also of adonis, during six months of each year in the upper world, abode of light, and six months in the lower or abode of darkness, allegorically represented the same division of the universe. the connection of the different initiations with the equinoxes which separate the empire of the nights from that of the days, and fix the moment when one of these principles begins to prevail over the other, shows that the mysteries referred to the continual contest between the two principles of light and darkness, each alternately victor and vanquished. the very object proposed by them shows that their basis was the theory of the two principles and

d, in crete, to jupiter; in arcadia, to the moon and pan; and in the island of naxos, to bacchus. the persians, in the cave where the mysteries of mithras were celebrated, fixed the seat of that god, father of generation, or demiourgos, near the equinoctial point of spring, with the northern portion of the world on his right, and the southern on his left. mithras, says porphyry, presided over the equinoxes, seated on a bull, the symbolical animal of the demiourgos, and bearing a sword. the equinoxes were the gates through which souls passed to and fro, between the hemisphere of light and that or darkness. the milky way was also represented, passing near each of these gates: and it was, in the old theology, termed the pathway of souls. it is, according to pythagoras, vast troops of souls th

people, mingled allegory with their religious worship, and were great inventors of fables; and their sacred traditions as to cybele and atys, whom all admit to be phrygian gods, were very various. in all, as we learn from julius firmicus, they represented by allegory the phenomena of nature, and the succession of physical facts, under the veil of a marvellous history. their feasts occurred at the equinoxes, commencing with lamentation, mourning, groans, and pitiful cries for the death of atys; and ending with rejoicings at his restoration to life. we shall not recite the different versions of the legend of atys and cybele, given by julius firmicus, diodorus, arnobius, lactantius, servius, saint augustine, and pausanias. it is enough to say that it is in substance this: that cybele, a phryg

deaths being the same as that of the spheres which it traverses. the galaxy, macrobius says, crosses the zodiac in two opposite points, cancer and capricorn, the tropical points in the sun's course, ordinarily called the gates of the sun. these two tropics, before his time, corresponded with those constellations, but in his day with gemini and sagittarius, in consequence of the precession of the equinoxes; but the _signs_ of the zodiac remained unchanged; and the milky way crossed at the _signs_ cancer and capricorn, though not at those _constellations. through these _gates_ souls were supposed to descend to earth and re-ascend to heaven. one, macrobius says, in his dream of scipio, was styled the gate of men; and the other, the gate of the gods. cancer was the former, because souls desce

f physical causes. lucian tells us that the bull apis, sacred to the egyptians, was the image of the celestial bull, or taurus; and that jupiter ammon, horned like a ram, was an image of the constellation aries. and clemens of alexandria assures us that the four principal sacred animals, carried in their processions, were emblems of the four signs or cardinal points which fixed the seasons at the equinoxes and solstices, and divided into four parts the yearly march of the sun. they worshipped fire also, and water, and the nile, which river they styled father, preserver of egypt, sacred emanation from the great god osiris; and in their hymns in which they called it the god crowned with millet (which grain, represented by the _pschent, was part of the head-dress of their kings, bringing with


MOTTA MARCELO THE COMMENTARIES OF AL

ong. 36. there are rituals of the elements and feasts of the times. each element fire, earth, air, water, and spirit possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j. g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solstices are suitable for festivals. the difference between 'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet, a feast implies periodical nourishment. 37. a feast for the first night of the prophet and his bride! there should be a special feast on the 12th day of august


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

eearth, that takes 25,800 years to come full circle. the signs that most modem astrologers deal with are 12 exactly equal sections of the total circle of the zodiac. each section measures 30" and it makes no difference what fixed stars are contained in it "this disconcerting fact provides ready ammunition for opponents of astrology as all students of the subject know, due to the precession of the equinoxes, the signs and the constellations are now separated by as much as a whole sign. this has led to two distinct schools in astrology, the tropical and the sidereal. the adoption of the order recommendation, could lead to some closing of the distance between these two approaches. one of the things that slightly puzzles me occasionally is the frequency with which the almost wholly untutored b

the entire object of initiation and mystical teaching is "by the intervention of the symbol, ceremonial and sacrament, so to lead the soul that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it wallcs in somnambulism, knowing <42> not whence it cometh nor whither it goeth" and moreover, in the same ritual, celebrated at the autumnal and vernal equinoxes, the chief adept officiating recites an invocation beseeching guidance for the newly-installed hierophant. it is asked "that he may well and worthily direct those who have been called from the tribulation of the darkness into the light of this little kingdom of thy love. and vouchsafe also, that going forward in love for thee, through him and with him, they may pass from the desire of th

les. yod and fire are referred to the cardinal signs, t% 6 m. heh and water are referred to the kerubic or fixed signs 'd q lll. vau and air are referred to the mutable signs# rrg% x. heh final and earth are referred to the elements, a va 8. as to the reasons of this latter attribution, s.r.m.d. says that the four cardinal signs are called the most fiery because most solar in nature. that is, the equinoxes and solstices occur when the sun is in these signs. the kerubic or fixed signs are considered watery because they are the most shining and glittering in nature. the remaining four mutable signs are called the most airy because they are the most subtle in nature. while the four elements are the most earthy because their operation is mainly terrestrial. incidentally, instead of the usual e


RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o obtain sustenance for life, astronomy is theoldest science, for it became essential to measure time, and this could be furnished only through astudy of the firmament.the first recorded observations off any remarkable accuracy are those from the tower of bel, atbabylon, by the assyrians in the 23rd century before this era. this powerful empire understood theuse of the dial, the precession of the equinoxes, and within a fraction the exact length of the tropicalyear, they even predicted in some cases, the return of comets.rituals of the societas rosicrucianis in angliaphilosophus43 the chief seat of astronomical learning among the hindus, was at benares, but the knowledge of theindians in this science was not equal to their neighbours. the egyptians, however, who erected theirpyramids with

from the earth and sun.the invention of the telescope now gave birth to new and certain astronomic knowledge. thediscovery of the satellites of jupiter by galileo presented a. miniature of our planetary system andconfirmed it. then newton announces the discovery of gravitation about 1660, and picard gives thedimensions of the earth: keplar establishes his three famous laws; the procession of the equinoxes isaccounted for by the law of gravitation; the theories of tides are established, and the solution of theearth's oblateness: the inequality of the moon222s motion by the sun's attraction, is set at rest; the greatlaws of the stability of the planetary system are firmly determined by the law of universalgravitation. the rings of saturn and her 8 attending satellites are announced, followe


RUBY TABLET OF SET

forces? 8. what is necromancy? 9. explain the doctrine of opposites. how is it significant to magick? 10. what is the emerald tablet? who authored it, and what can you tell us about the author? 11. what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and what are the four steps of joining them? 13. explain what you can about the two solstices and the two equinoxes. 14. what does the word "satan" mean? 15. what is the difference between satanism and humanism? 16. what can you tell us about the word "demon" 17. please name and tell us something of the crown princes of hell. 18. what is the value (if any) in celebrating "le messe noir" 19. what is magick? 20. explain the difference between greater magick and lesser magick? 21. in your own words, desc

aleister crowley's conception of hadit (behdet) as a locus or concentration of consciousness in the center of the infinite void of nuit or night (greek nqx. this relationship can be illustrated numerically by the fact that both hadit and sokaris have the value by gematria of 421. the stellar representation of this locus is the pole star, which changes every 2160 years due to the precession of the equinoxes. the elect of set receive the nourishment that the black flame provides via the concentration of such a locus. those who are in the tuat are the lords of the spiral force. it is interesting to note that the uas sceptre is "distinguished by a spiral shaft and the absence of a decorative base" those who are in the tuat are those who wield the power typified by the uas sceptre, hence "lords


SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

urrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. xxvi world religions: almanac words to know rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. rosh hoshanah: the jewish new year. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between these four. sacrament: a sacred rite, or ceremony. sadhana: ascetic person. saint: a deceased person who has been recognized for living a virtuous and holy life. salat: daily prayer. salvation: the deliverance of human beings from sin through jesus christ s death on the cross. samhain (samhuinn: neo-pagan holiday celebrated on october 31. samsara: th

natural world and damage to the environment. neo-paganism, for many, is a way to embrace a simpler, more natural way of life that does not depend on the tools of modern technology and that respects the natural world. because neo-pagans feel close to the cycles of nature, holy days tend to include the first day of each of the four seasons: the summer and winter solstices and the spring and autumn equinoxes (the solstices are the points in the year when the day is the longest and shortest; the equinoxes are the points of the year when the hours of day and night are equal) this emphasis on seasonal changes reflects the geographical origins of many neo-pagan religions. neo-pagan groups tend to have similar beliefs. they follow a belief system that is either duotheistic (meaning belief in a go

cca 142 world religions: biographies gerald brousseau gardner on their own and are called solitaries. not all wiccans practice witchcraft. some merely believe in the nature elements of the religion. wiccans worship the goddess and may also worship the god, according to gardner s teachings, and celebrate sabbats and esbats. these sabbats include the solstices (the two longest days of the year, the equinoxes (the two times a year when day and night are equal in length, litha in the summer, yule in the winter, ostara in the spring, and mabon in the autumn. other sabbats include imbolic on february 1, beltane on may 1, lughnasadh on august 1, and samhain on november 1. this celebration calendar, also called the wheel of the year, is used by most neo-pagan groups in the early twenty-first centu

they follow a belief system that is either duotheistic (believing in two deities, typically a god and a goddess) or polytheistic (believing in many deities. neo-pagans feel close to the cycles of nature. holy days tend to fall on the first day of each of the four seasons, that is the summer and winter solstices (respectively, the longest and shortest days of the year) and the spring and autumnal equinoxes (the first day of spring and autumn. the emergence of wicca as a modern religious movement can be traced to the 1950s in england and the efforts of a british civil servant named gerald gardner, who wrote extensively on witchcraft. later, in 1974, a number of wiccans gathered in minneapolis, minnesota, where they drafted a statement containing the principles of wiccan belief. the followin


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

lonyofroanoke.html. miller, lee. roanoke: solving the mystery of the lost colony. new york: arcade publishing, 2001. the desertion of roanoke limestonecannot be dated by modern techniques such as radiocarbon dating. the sphinx, in ricke fs opinion, represents the sun god that peers into the sanctuaries of the temple. the temple is situated on an east-west axis that points to the spring and autumn equinoxes. a second temple, constructed more than a thousand years later, is oriented toward the winter solstice. at the time the later temple was built, the sphinx was buried up to its neck in sand and was called hor-em-akhet. the sphinx itself forms an image of the akhet hieroglyphic when approached directly from memphis, capital city during the fourth dynasty, when the pyramids and the sphinx a


THE MARTINIST OPERATIVE GENERAL RITUAL

nd resurrection of the whole humanity, it is advantageous to operate choosing a monthly cycle which would reverberate, in the invisible, this solemn commemoration by a sort of a psychic and spiritual echo. this is the reason why the monthly periods for this general operation have been fixed for the sunday following each full moon (easter takes place on sunday following the full moon of the vernal equinoxes) the hour has been set: from 11 p.m. until midnight, standard time. this time has been chosen because the traffic and outside noise level starts then to subside. local time should be taken into account as it is often advanced from the standard time. in such cases the time for the operation should be properly compensated. 11. the sacramentary and the ritual: the orisons and prayers of con


TYSON DONALD NEW MILLENNIUM MAGIC

n southern latitudes, where the sun rises on the right hand and sinks on the left, it would be symbolically accurate to inscribe the circle in a counterclockwise direction, and to absorb it clockwise. at the equator, where the sun is six months in the northern sky and the other six months in the southern sky, it would be most correct to invert the direction in which the circle is projected on the equinoxes, so that for each half of the year the circle follows the course of the sun. this is usually not done. practitioners mindlessly adhere to the forms of magic established in the northern hemisphere, even when these forms are in manifest contradiction to the natural world. they are afraid to innovate, even though the magicians of old were themselves innovators. some occult groups in the nor

usness seems to occupy two points simultaneously, the ray may be called reciprocating. an ordinary ray of will is sent forth like an a arrow to the object of desire; a reciprocating ray forms a bridge. sabbat: the preferred spelling for the eight pagan festival days observed by mod- ern witches. these days form the spokes of a wheel, when the year is consid- ered to be a circle. the solstices and equinoxes, called the quarter days because they divide the year into equal quarters, are bisected by the four pagan festivals oimelc (february 2, beltane (may i, lughnassadh (august l, and samhain (october 31, which are termed the cross-quarter days. the sabbats are distinguished from esbats, which are lesser celebrations that may be observed irregularly throughout the year, but are ofien tied to


TYSON DONALD SOUL FLIGHT

up and cutting it off at the feet, the fairies are able to steal away the essence of personality. perhaps the result would be coma or death. or perhaps the man or woman whose shadow was stolen and carried off to the underworld would slowly waste away, a fate that sometimes befalls those who displease the fairies. 44 soul flight quarters of the year abductions are more common on the solstices and equinoxes that fall on the quarters of the year. these are the days when the fairies leave their land and move abroad on the roads used by mankind. it is very unlucky to travel at these times. they remove to other lodgings at the beginning of each quarter of the year, so traversing till doomsday, being imputent and [impotent of] staying in one place, and finding some ease by so purning [journeying

r. the dates given for these quarter days are nominal; they vary slightly from year to year. these changes or transitions open occult doorways that allow the fairies to wander the surface of the earth. the astral world of fairies and the material world of mankind overlap in some way on the quarters of the year. they are magic days laden with possibilities. for example, there is a myth that on the equinoxes you may stand an egg up on end on any flat surface, and it will not fall over. while not true physically, it conveys a mythic truth that the equinoxes are days on which magic happens. in the quotation above, robert kirk expressed the opinion of his century that women are less adapted to seership than men. this was a prejudice of the same sort that once held men to be better weavers than


TYSON DONALD THE POWER OF THE WORD

the angelic reckoning of time, which the angels informed dee is not as time is reckoned by men. if one revolution of the moon about the heavens marks a cosmic minute, and one revolution of the sun a cosmic hour, then one cosmic year would perhaps be equal to 8,766 of our earthly years (the number of hours in an earthly year. or perhaps a cosmic year is the period covered by the precession of the equinoxes, approximately 26,000 of our earth years. again, i can offer no insight into the number of ministering angels said to be under the sons of fury and the daughters of the just, beyond noting the occurrence of three and six in the number. the phrase "behold the voice of god" is interesting, since we would not normally assume that spoken words could be perceived visually. however, the words

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