Michael Wynn's Occult Reference Library
ETERNAL,ETERNITY

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about six inches, touching mine toe to heel. now, extend your right hand as if to grip mine, but miss it intentionally. again, extend it and seize mine by the fingers only, allowing the tips of the thumbs to touch. it alludes to seeking for guidance in the darkness. although this grip is lesser used, the hand shake of this order is as 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 exp

things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it w

olden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of t

bols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces in the eternal balance of light and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruach elohim, formulate the eternal pronunciation of the ineffable name: that name which the rabbins of old have said rusheth through the universe; that name before which rolled back the darkness at the birth of the morning of time. the flame

sing sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods as he, my father, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being am i. the symbols on the columns, beginning at the top of the one with b

0 0 INITIATION CEREMONY

fy the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light

1 10 INITIATION CEREMONY

s referred to that particular sign, while in the opposite side of it is the name of one of the 12 tribes which is also attributed to it. now the 22 sounds and letters of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. the twelve single letters are allotted to the 12 directions in space, and those diverge to infinity, and are in the arms of the eternal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of

ty and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser of the treasures whereof thou hast made us the guardians. depart ye in peace unto your abodes and habitations. may the blessing of adonai ha-aretz be upon you. hiero: makes banishing pentagram of earth. hiero: be there peace between us and you, and be ye ready to come when ye are called. all return to their places and face east. hiero: in the name of adonai melekh, i declare this

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

gods are more perfect and abiding, all their ills more slight or transient. this appears to me a fundamental feature in the faith of the heathen, that they allowed to their gods not an unlimited and unconditional duration, but only a term of life far exceeding that of men. all that is born must also die, and as the omnipotence of gods is checked by a fate standing higher than even they, so their eternal dominion is liable at last to termination. and this reveals itself not only by single incidents in the lives of gods, but in the general notion of a coming and inevitable ruin, which the edda expresses quite distinctly, and which tlie greek system has in the background: the day will come when zeus's reign shall end. condition of gods. 317 but this opinion, firmly lield even by the fstoics^

sses quite distinctly, and which tlie greek system has in the background: the day will come when zeus's reign shall end. condition of gods. 317 but this opinion, firmly lield even by the fstoics^ finds utterance only now and then, particularly in the story of prometheus, which 1 have compared to the norse ragnarokr, p. 245-6. in the common way of thinking, the gods are supposed to be immortal and eternal. they are called oeol alev iovre, ii. 1, 290. 494, aleijeverai 2, 400, dddvaroi 2, 814, n6dvatomortal man. they have a special right to the name cifi^potot immortales, while men are ^potoi mortales; dix^poto; is explained by the sansk. amrita immortalis, the negative of mrita mortalis (conf pers. merd, homo mortalis; in f

youth. the gods grow hdrir ok gamlir (lioar and old, sn. 81, freyr has' at tannfe (tooth-fee) presented him at his teething, he is therefore imagined as growing up. in like manner uranos and kronos appear as old, zeus (like our donar) and poseidon as middle aged, apollo, hermes and ares as in the bloom of youth. growth and age, the increase and decline of a power, exclude the notion of a strictly eternal, immutable, immortal being; and mortality, the termination, however long delayed, of gods with such attributes, is a necessity (see suppl, epithets expressing the power, the omnipotence, of the reigning gods have been specified, pp. 21-2. a term peculiar to on. poetry is ^t?iregin, saem. 28^ 50^ ol^ 52 ^i?iheilog gos 1; it is of the same root as gina, ohg. kinan, hiare, and denotes numina

3 8 INITIATION CEREMONY

her side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the 30th path. and above the shoulders of that great goddess is nature in her vastness exalted. the grade of practicus is referred to the sephira hod, and the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level

4 7 INITIATION CEREMONY

vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the m

ance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to

al hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflect

he duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof a

: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over israel but they subsisted not. when the earth was formless and void; behold this is the reign of edom; and when creation was established, lo this is the reign of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ng powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to

ays that the thoughts and deeds we accumulate in our lifetime may either progress us towards spiritual perfection- if good- or indicate, if bad, that we need to learn lessons in subsequent lives to right our mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, includin

lity, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess o

to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that cau

ny treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination. ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, daughter of the mountain himalaya. she is a natural focus for healing rituals, as well as for happiness, fertility and prosperity, and for water magick. iduna iduna is the viking goddess of eternal youthfulness, health and long life. as goddess of spring, she possessed a store of golden apples that endowed immortality, fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius

ABRAMELIN1

he others whom i have before mentioned, serve thee for an example to avoid (even as they did unto me. in the commencement of the operation there appeareth a man of majestic appearance, who with great affability doth promise unto thee marvellous things. consider all this as pure vanity, for without the permission of god he can give nothing; but he will do it unto the damage and prejudice, ruin and eternal damnation of whomsoever putteth faith in him, and believeth in him; as we may see in the holy scripture in the matter of pharaoh and his adherents, the which despised the veritable and certain wisdom of moses and aaron, and were in the beginning backed up by the devil who showed them by the means of enchantments that he could both do and put in practice all the works of the aforesaid holy

ABRAMELIN2

o exercise your power, as shall be hereafter said (1) take heed before all things to perform no magical operation soever, or invocations of the spirits on the sabbath day, during the whole period of your life, seeing that that day is consecrated unto god, and is the day on which you should repose and sanctify yourself, and you should solemnise it by prayers (2) keep yourself as you would from the eternal fire, from manifesting unto any living being that which your guardian angel shall have confided unto you; excepting unto him who hath given unto you the operation, unto whom you have as it were a greater obligation than unto your own father (3) as far as lieth in your power take heed in no way to make use of this art against your neighbour; except for a just vengeance; although i counsel 7

ABRAMELIN3

no otherwise than become his slave, together with all his pestiferous generation. however i pray the true god who governeth, ruleth over, and maintaineth all that he hath created; that thou, o lamech, my son, or whomsoever he may be unto whom thou shalt have granted this sacred operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself

shouldest thou perceive that such an one is light and inconstant, and that he hath only vague ideas, and habits and manners which be not good, then shalt thou temporise with him for a time, so as to bring up causes, occasions, or pretexts, so as not to give it unto him, even shouldest thou already have promised it to him. for it is better to undergo the displeasure of a mortal man than that of an eternal god, from whom thou hast received so great a grace. i have, however, myself made trial hereof, for to my great wonderment (once upon a time) when i was thinking that i was putting it to good use in giving it unto a certain person for whom i of abramelin the mage 210 had great respect; god himself intervened and did not permit my intention to be carried out, for that person began of his own

ation, i am about here to set down in writing the difficulties, temptations, and hindrances which will be caused him by his own relatives; and all this will be occasioned by the evil spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themselves unto man, their greatest enemy, seeing that they behold him in powerful condition arriving at the enjoyment of that eternal glory which they themselves have foolishly lost; and their rage is so great and their grief so poignant, that -there is in the world no evil which they be not ready to work, if god were to permit them, they being always attracted by the idea of the destruction of the human race. therefore is it necessary to take courage and make a constant resolution to resist in all things with intrepidit

ADEPTUS MINOR INITIATION

rtas evangelii 'liberty of the gospel' w, man, dei intacta gloria 'unsullied glory of god' h, ox, legis jugum 'yoke of the law' and in the midst of all is c, the letter of m forming thus the divine name hwchy, from tetragrammaton. therefore, by god's grace having come thus far, let us kneel down together (all kneel, joining wands above the altar) second "unto thee, sole wise, sole mighty and sole eternal one, be praise and glory forever, who has permitted this aspirant who now kneeleth before thee to penetrate thus far into the sanctuary of thy mysteries. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his head, and teach him the value of self-sacrifice, so that he shrink not in the hour of trial, but that thus his name may be written on high

rt, through the athanor of affliction, seek thou the true stone of the wise (aspirant gives chief adept wand and crux ansata to the chief adept who then gives in exchange the crook and scourge) 21 crook and scourge chief "quit then this tomb, o aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the crook of mercy and thy left the scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even as thy father who is in heaven is merciful. remember that tremend

y the door of the planet c, whose symbol includes the whole ten sephiroth of the tree of life. each wall of the tomb is said mystically to be in breadth five feet and in height eight feet, thus yielding forty squares, of which ten are marked and salient, representing the ten sephiroth in the form of the tree of life, acting throughout the planet. the remaining squares represent the \ybwrk and the eternal m, the three alchemical principles, the three elements, the seven planets, and the twelve signs, all operating in and differentiating the rays of each planet. note that in all, the 31 central upper square alone remains white and unchanged, representing the changeless essence of the divine spirit, thus developing all from the one, through the many under the government of one "the colors of

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

aughter (in writing she is sometimes distinguished from her mother by inserting a small point in the letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as related to one or more of these elements for convenience in certain operations. but these four letters, though in one sense they represent the eternal framework, are not, so to speak, original. for instance, when we place tetragrammaton on the tree of life, the ten sephiroth or numbers, we do not include the first sephira. yod is referred to the second, he to the third, vau to the group from 4 to 9, and he' final to the tenth. no. 1 is said to be symbolised by the top point of the yod. it is only in no. 10 that we get the manifested univ

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

el of good looks. most american women spoil what little beauty they may have by overdressing. here there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is there a single dress to which a quaker could object. there is neither the mediocrity nor the immodesty of the new york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her

ALEISTER CROWLEY ACROSS THE GULF

n the art of magic and in the worship of the veiled one, whose priestess was i destined. i remember now many things concerning those strange rituals, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in freedom and pleasure among the living, lieth in the use of a certain little secret bone that is in the bear of syria. yet how should i a child slay such an one? for they had taken all weapons from me. but in a garden of the city (for we had now returned unto a house in the page 5 gulf.txt suburbs of thebai) was a colony of bears kept by a great lord for his pleasure. and i by my cunning

asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the

inted him. but to me he gave the supreme formula and the supreme word, the word that hath eight-and-seventy letters, the formula that hath five-and-sixty limbs. so then i devoted myself there and then to a completer understanding of osiris my god, so that i might discover his function in the whole course of the cosmos. for he that is born in the years of the power of a god thinketh that god to be eternal, one, alone. but he that is born in the hour of the weakness of the god, at the death of 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 othe

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

es, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a

as many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summe

a sense, turn satanist. he identified strongly with the underdog, politically as well as spiritually, and came eventually to take the name of the beast as his own, and expound a philosophy that he hoped would rip apart the worn tapestry of the established moral christian atmosphere of victorian england, and expose it for what it really was, a carpet made of many ingenious threads and not god- or eternal happiness- at all; only nap. therefore, it seemed almost logical that he should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal wri

a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were ostracised, stoned, and deemed mentally unfit for life. but, for them, justice will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. dedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum cthulhi gloriam acknowledgements the editor would like to thank all of the people whose cooperation and dedication to unspeakable horrors has made

es, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a

ALEISTER CROWLEY BOOK OF LIES

is, negroes are much sought after by sportive ladies. this is therefore presumably intended to assert that even women may enjoy life sometimes. the word "sadist" is taken from the famous marquis de sade, who gave supreme literary form to the joys of torture. book of lies get any book for free on: www.abika.com 166 [169] 80 kappa-epsilon-phi-alpha-lambda-eta pi blackthorn the price of existence is eternal warfare.(39) speaking as an irishman, i prefer to say: the price of eternal warfare is existence. and melancholy as existence is, the price is well worth paying. is there is a government? then i'm agin it! to hell with the bloody english "o frater perdurabo, how unworthy are these sentiments "d'ye want a clip on the jaw"(40) book of lies get any book for free on: www.abika.com 167 [170] co

bika.com 170 [173] 82 kappa-epsilon-phi-alpha-lambda-eta pi-beta bortsch witch-moon that turnest all the streams to blood, i take this hazel rod, and stand, and swear an oath-beneath this blasted oak and bare that rears its agony above the flood whose swollen mask mutters an atheist's prayer. what oath may stand the shock of this offence "there is no i, no joy, no permanence? witch-moon of blood, eternal ebb and flow of baffled birth, in death still lurks a change; and all the leopards in thy woods that range, and all the vampires in their boughs that glow, brooding on blood-thirst-these are not so strange and fierce as life's unfailing shower. these die, yet time rebears them through eternity. hear then the oath, with-moon of blood, dread moon! let all thy stryges and thy ghouls attend! h

that good woman laylah. and i testify that in heaven all is vanity (for i have journeyed oft, and sojourned oft, in every heaven, except the love of our lady babalon. and i testify that beyond heaven and earth is the love of our lady nuit. and seeing that i am old and well stricken in years, and that my natural forces fail, therefore do i rise up i my throne and call upon the end. for i am youth eternal and force infinite. and at the end is she that was laylah, and babalon, and nuit, being [190] commentary( rho) this chapter is a sort of final confession of faith. it is the unification of all symbols and all planes. the end is expressible. book of lies get any book for free on: www.abika.com 187 [191] 91 kappa-epsilon-phi-alpha-lambda-eta rho-alpha the heikle a. m. e. n. book of lies get

ALEISTER CROWLEY BOOK OF THE LAW

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 death for the dogs. ii,46: dost thou fail? art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: th

ALEISTER CROWLEY CONCERNING DEATH

at eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, thou hast

ALEISTER CROWLEY DUTY

mains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. 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 nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of u

ALEISTER CROWLEY LIBER 777

with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet

. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the f

ALEISTER CROWLEY LIBER CHANOKH

earth as imposed by god. crowley s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the 91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings and all the governments upon the earth, and vary the nature of things with the variation of every moment; unto whom the providence of eternal judgment is already opened. these are generally governed by the 12 angels of the 12 tribes, which are also governed by the 7 who stand before the presence of god (tfr p.139-140; working of 21st may 1584. a passage in latin immediately following appears to indicate that it is the angels of the 12 tribes who are the governers of the 91 parts, some having many, some fewer, under their rule( p

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

stead of as merely a business whose objects are independent of the general welfare. he should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of nature, as impersonal, impartial and eternal as gravitation, as patient and irresistible as the tides. his system will not be subject to panic, any more than the law of inverse squares is disturbed by elections. he will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by self-interest and

d in chapter xv "enflame thyself, etc, only the first stage is specified; but if that is properly done the other stages will follow as if by necessity. so far is it written concerning the formula of tetragrammaton. 23 chapter iv. the formula of alhim, and that of alim "alhim (elohim) is the exoteric word for gods<"gods" are the forces of nature; their "names" are the laws of nature. thus they are eternal, omnipotent, omnipresent and so on; and thus their "wills" are immutable and absolute> it is the masculine plural of a feminine noun, but its nature is principally feminine<form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis

before the time of the work. e.g. i work to-night to make x in paris write to me. i get the letter the next morning, so that it must have been written before the work. does this deny that the work caused the effect "if i strike a billiard-ball and it moves, both my will and its motion are due to causes long antecedent to the act. i may consider both my work and its reaction as twin effects of the eternal universe. the moved arm and ball are parts of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever "thus, my magical work is only one of the cause-effects necessarily concomitant with the case-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though

ental attitude which they represent appears "necessary" ii the principal movement in the circle is circumambulation<magician went barefoot. this would imply his intention to make intimate contact with his circle. but he may wear sandals, for the ankh is a sandal-strap; it is born by the egyptian gods to signify their power of going, that is their eternal energy. by shape the ankh (or crux ansata) suggests the formula by which this going is effected in actual practice> this has a very definite result, but one which is very difficult to describe. an analogy is the dynamo. circumambulation properly performed in combination with the sign of horus (or "the enterer) on passing the east is one of the best methods of arousing the macrocosmic force

rt" and "mind" with the proper basis for manifestation. the higher the nature of the god, the more true this is. the holy guardian angel has always the necessary basis. his manifestation depends solely on the readiness of the aspirant, and all magical ceremonies used in that invocation are merely intended to prepare that aspirant; not in any way to attract or influence him. it is his constant and eternal will<knowledge and conversation is not universal, it seems at first as if an omnipotent will were being baulked. but his will and your will together make up that one will, because you and he are one. that one will is therefore divided against itself, so long as your will fails to aspire steadfastly. also, his will cannot constrain yours. he is so much one with you that even you

ALEISTER CROWLEY MAGICK WITHOUT TEARS

get you to do something or other, i should simply return you to the kind of answer which i thought would satisfy you, and make you happy? and this would be very easy to do because you have got no clear ideas about anything. for one thing, you keep on using terms about whose significance we are not yet in agreement. when you talk about the "christian path" do you believe in vicarious atonement and eternal damnation- or don't you? a great deal of the confusion that arises in all these questions, and grows constantly worse as fellow-students talk them over- the blind leading the blind- is because they have no idea of the necessity of defining their terms. then again, you ask me questions like "what is purity" that can be answered in a dozen different ways; and you must understand what is mean

y god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no difference (al i, 4. but one name, or system of names, may be more convenient either (a) to you personally or (b) to the work you are at. e.g. i have magic without tears get any book for free on: www.abika.com 32 very little sympathy with jewish theology or ritual; but the qabalah is so h

society by obeying his criminal impulse. 28 are independent of the general welfare. he should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of nature, as impersonal, impartial and eternal as gravitation, as patient and irresistible as the tides. his system will not be subject to panic, any more than the law of inverse squares is disturbed by elections. he will not be anxious about his affairs because they will not be his; and for that reason he will be able to direct them with the calm, clear-headed confidence of an onlooker, with intelligence unclouded by self-interest and

iverse" which has been always the first preoccupation of all serious philosophers since men began to think at all. g. the orthodox idiot answer, usually wrapped up in obscure terms in the hope of concealing from the enquirer the fact that it is not an answer at all, but an evasion, is: god created it. then, obviously, who created god? sometimes we have a demiurge, a creative god behind whom is an eternal formless greatness- anything to confuse the issue! sometimes the universe is supported by an elephant; he, in turn, stands on a tortoise. by that time it is hoped that the enquirer is too tired and muddled to ask what holds up the tortoise. sometimes, a great father and mother crystallize out of some huge cloudy confusion of "elements- and so on. but nobody answers the question; at least

iolence. possibly, this is because part of our own system runs parallel with the first equations of theirs. k. the monists perceive quite clearly and correctly that it is absurd to answer the question "how came these many things (of which we are aware) to be" by saying that they came from many; and "many" in this connection includes two. the universe must therefore be a single phenomenon: make it eternal and all the rest of it- i.e. remove all limit of any kind- and the universe explains itself. how then can opposites exist, as we observe them to do? is it not the very essence of our original sorites that the many must be reducible to the one? they see how awkward this is; so the "devil" of the dualist is emulsified and evaporated into "illusion" what they call "maya" or some equivalent te

ALEISTER CROWLEY MEDITATION

too great. now each religion is equally positive; and each demands faith. this we refuse in the absence of positive proof. but we may usefully inquire whether there is not any one thing upon which all religions have agreed: for, if so, it seems possible that it may be worthy of really thorough consideration. it is certainly not to be found in dogma. even so simple an idea as that of a supreme and eternal being is denied by a third of the human race. legends of miracle are perhaps universal, but these, in the absence of demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens

es; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he begets not and is not begotten! nor is there like unto him any one! 9. unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee> there are many other mantras. sri sabapaty swami gives a particular one for each of the cakkras. but let the student select one mantra and master it thoroughly. 21

s eternally. the divine will that was the wand is no more; for the path has become one with the goal. the divine understanding that was the cup is no more; for the subject and object of intelligence are one. the divine reason that was the sword is no more; for the complex has been resolved into the simple. and the divine substance that was the pantacle is no more; for the many has become the one. eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light. it is not possible for anyone to advise or approve; for this lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "i am" few can behold it, yet it is always there. for it there is n

plumes of truth. but into the symbolism of these it is not necessary to go, for all this and more is in the crown first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfection. the three pentagrams symbolize the father, the son, and the holy spirit, while the hexagram represents the magician himself. ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is

represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this crown of perfection, that which is below has become that which is above, and that which is above had become that which is below. if a diamond be worn, it is for the light which is before all manifestations in form; if an opal, it is to commemorate that sublime plan of the all, to fold and unfold in eternal rapture, to manifest as the many that the many may become the one unmanifest. but this matter is too great for an elementary treatise on magick. the serpent which is coiled about the crown means many things, or, rather, one thing in many ways. it is the symbol of royalty and of initiation, for the magician is anointed king and priest. 108 it also represents hadit, of which one can here onl

ALEISTER CROWLEY SEPHER SEPHIROTH

the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 capricorn: a kid, young goat ydg nuts zwg) ah. a

perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (

; hardness nswx pleasure, delight: eden nd( 125) thine hand (ps. 139:5; see s.d. 5:16) hkpk 126 a window hnml) darkness hlyp) a name of god )lg) ynd) hwhy hospitality nwlm horse sws on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) tur

(p) locked [door; shod, wearing shoes lw(n fowl pw( zion nwyc limpid blood lwlc crying aloud (the city of hadar (see 209, referred to binah in i.r.q. 994; cf. s.d. 4:19) w(p 157 the setting of the sun hmx ymwdmd was angry, enraged; anger p(z the beard (s.d. cap. 2; lingam (qnz) nqz hidden; wonderful )lpwm female; yoni hbqn demon; injurer qyzm 158 arrows mycyx to suffocate qnx balances (ch) nynz)m eternal, perpetual, enduring yxcn 159 surpassing whiteness (see 934 )nycwb point hdqn 160 thine eyes (pl; gnot h written; see 150& i.r.q. 652) kyny( silver psk fell down lpn a rock, stone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal

make many, multiply; long; extent; long ago, already rbk to ride, drive; horseman, driver; vehicle bkr to be mixed, mingled kbr 224 male (ch) rkd walk, journey; the path krd [the beginnings of] emanations (cf. 264) yqqwx representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripe

ALEISTER CROWLEY TAO TEH KING

alance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a footnote at this point. none is found in the end notes to match it. crowley's intent cannot be definitely defined, but probably relates to the 'childe' of liber al, possibly as hoor-pa-kraat) eternal, simple, and perfect. knowing the light, remain in the dark. manifest not thy glory, but thine obscurity. clothed in this child-excellence eternal, thou hast attained the return of the first state. knowing splendour of fame, cling to obloquy and infamy; then shalt thou remain as in the valley to which flow all waters, the lodestone to fascinate all men. yea, they shall hail in thee this ex

imple, and perfect. knowing the light, remain in the dark. manifest not thy glory, but thine obscurity. clothed in this child-excellence eternal, thou hast attained the return of the first state. knowing splendour of fame, cling to obloquy and infamy; then shalt thou remain as in the valley to which flow all waters, the lodestone to fascinate all men. yea, they shall hail in thee this excellence, eternal, simple and perfect, of the child. 2. the raw material, wrought into form, produceth vessels((homogeneous developed into heterogeneous: 0 degree understood as'something) so the sage king formulateth his wholeness in divers offices; and his law((being concordant with the nature of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a k

nd to keep silence, is the true law of all that are beneath heaven. 51 chapter xlvi the withdrawal from ambition. 1. when the tao beareth away on earth, men put swift horses to night-carts. when it is neglected, they breed chargers in the border marches. 2. there is no evil worse than ambition; no misery worse than discontent; no crime greater than greed. content of mind is peace and satisfaction eternal. 52 chapter xlvii the vision of the distant. 1. one need not pass his threshold to comprehend all that is under heaven, nor to look out from his lattice to behold the tao celestial. nay! but the farther a man goeth, the less he knoweth. 2. the sages acquired their knowledge without travel; they named all things aright without beholding them; and, acting without aim, fulfilled their wills

ALEISTER CROWLEY THE HEART OF THE MASTER

, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of

ALEISTER CROWLEY THE LAW OF LIBERTY

he creation of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www

ends "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 blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me" and with these words "the manifestation of nuit is at an end" iii. in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. had

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 new law, and you are not asked to beleive anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice "dost thou fail? art thou sorry? is fear in thine heart" he says again "where

ALEISTER CROWLEY THE LOST CONTINENT

any ascertainable properties, for it is absolutely passive to the will of the user, who may taste therein his utmost desire, whether for food or drink. among adults there is no other food or drink than this. the children are not allowed to taste it. the black phosphorus is always added by a high priestess, and it is not known in what manner she does this. the zro that may remain is the subject of eternal experiments by the magicians. it is generally thought by the greatest of them that an error was committed in bringing it to a ninth stage of division into two, and many openly deplored the discovery of black phosphorus. all however strive in harmony to produce a tenth stage that shall surpass the virtues of the ninth. theoretically it is possible to reach an eleventh stage wherein the zro

on- blooded rubies. another might be wholly of metal, a mere bower of jasmine, with its floor of violets. the law of growth of these creatures of wisdom was not that of plants or animals, or even of crystals; it was that of the earth. constantly growing as the planet approached the sun, they as steadily shrank as she departed to aphelion. this was not growth and decay, but the rise and fall of an eternal bosom. it is probable, too, that this is one of the reasons why atlas neglected the higher kingdoms; they had learned to grow, but on wrong lines, and it was too late to endeavour to correct the error. these gardens were the principal places of working. it was hardly possible to pass from one place to another without coming upon one of them, so cunningly were they distributed; and in every

ea rushed unto the void of the column and in a thousand earthquakes atlas 'houses' and plains together were overwhelmed forever in the ocean. tidal waves rolled round the world; everywhere great floods carried away villages and towns; earthquakes rocked and tempests roared; tumult was triumphant. for years after the catastrophe the dying tremors of the event still shook mankind with fear* and the eternal waves of the great mother rolled over atlas, save where earth in her agony thrust up gaunt pinnacles, bare masts of wreckage to mark the vanished continent. save for its heirs, of whose successors it is my highest honour to be the youngest and the least worthy, oblivion fell, like one last night in which the sun should be forever extinct, upon the land of atlas and its people. shall such h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hrust is caused by a wound as vice versa. lewis carroll has an amusing parable to this effect in "through the looking-glass, which work, by the way, with its predecessor, is packed with examples of philosophical paradox<twin effects of the eternal universe. the moved arm and ball are part of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though n

e great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not

grist for the mill. but we make a distinction between our record of events whose sequence is a necessary part of our comprehension of them, and those which are independent of our history. we insist on the sequence of school and college, but our general judgments are recognized as independent of time. this is peculiarly the case with our idea of the ego, which we instinctively regard as if it were eternal and unchanging, though in fact it grows and decays continually. yet we think of the incidents of boyhood as having occurred to the ego, forming part of its character. now since this ego is only conscious by virtue of having formulated itself, or the universe (as it happens to view the case, in the form of duality, and since all the experiences of the ego are necessary to it, as all phenome

equally real with itself, in one sense or another. but subsequent samadhi teaches the adept that his universal instantaneous unity exists as "none and two; and he learns that his samadhi is peculiar to himself as well as common to all. he becomes able to experience the truth of the statements in the book of the law, the nature of nuith and hadith, and of himself as a star, unique, individual, and eternal, but yet a part of the body of nuith, and therefore identical with all other stars in that respect. he realizes himself as the "bed in working" of nuith and hadit, as a particular form assumed by the latter for the sake of variety in his "play" with the former; and he partakes in this play by his self-realization, which he synthesizes from the "events of his life. he understands that these

s directly appreciable by our senses; we must learn their natures by putting them into relation with the other elements in turn (note well that this knowledge were impossible unless there were a variety of elements; so also the fact of our self-consciousness proves the existence of individual souls; all related, all parts of the one soul, in one sense, but none the less independent in themselves, eternal entities expressing particular elements of existence. each star is in itself immune and innocent; its proper consciousness is monistic; it must therefore employ a body and mind as the instruments for interpreting its relations with other souls, and comparing its nature with theirs. for the mind perceives the contrast of the self and the not-self, and presents its experiences, classified an

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ve in one gnostic and catholic church of light, life, love and liberty, the word of whose law is velhma. and i believe in the communion of saints. and, forasmuch as meat and drink are transmuted in us daily into spiritual substance, i believe in the miracle of the mass. and i confess one baptism of wisdom whereby we accomplish the miracle of incarnation. and i confess my life one, individual, and eternal that was, and is, and is to come. aumgn. aumgn. aumgn. music is now played. the child enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deac

e, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three, thou three in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall

ALEISTER CROWLEY THE QABALAH

ower 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 which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there

nce, it is easy enough to fake identities by less obviously card-sharping methods! 2. notariqon. the absurdity of this method needs little indication. the most unsophisticated can draw pity and amusement from mr mathers jew, converted by the notariqons of berashith. true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,35 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol! ihvh, thora?36 why not take the sacred 'icquj of the christian who thought it meant ihsouj cristoj qeou 'uioj swthr37 and make him a pagan with 'is

a, the combined hyha and hwhy, macroprosopus and microprosopus, is here. if we supposed the 3 female letters h to conceal the 3 mothers a, m, c, we obtain the number 358, messiach, q.v. note 32= 25, the divine will extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai. to thee be the power unto the ages, o my lord! 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. thi

ALEISTER CROWLEY THE SWORD OF SONG

s of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i

yings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s life of pain he lives, he dies, he lives again, and rises to eternal rest 360 of bliss with saints an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. 365 no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what? he meditates above still with his sire for mercy, love, and other trifles! far enough 370 that father s purpose from such stuff! you

false note on the trumpet, shout: a champion? faith s defender! out! sceptic and sinner! see me! quail i? 455 i cite the little-go. you stare, and have no further use for paley! ascension day 17 mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? 460 hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, 465 as zionism, christian science, or ladies leage,65 ke

e through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse 470 than john s third chapter (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! 475 read the next verses! then one third of all humanity are steady in a belief in buddha s word, possess eternal life already, 480 and shun delights, laborious days of labour living (milton s phrase) in strenuous purpose to? to cease! a fig for god s eternal peace! true peace is to annihilate 485 the chain of causes men call fate, so that no sattva66 may renew once death has run life s shuttle through (their dages put it somewhat thus) what s fun to them is death to us! 490 that s clear at least. but

e) in strenuous purpose to? to cease! a fig for god s eternal peace! true peace is to annihilate 485 the chain of causes men call fate, so that no sattva66 may renew once death has run life s shuttle through (their dages put it somewhat thus) what s fun to them is death to us! 490 that s clear at least. but never mind! call them idolaters and blind! we ll talk of christ. as shelley sang, shall an eternal issue hang 495* great slam a term of bridge-whist. bara is hindustani for great. john iii. 18, he that believeth not is condemned already. the sword of song 18 free will. herbert spencer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d icare. i have pity: had christ any? the sheep and the goats. on just belief or unbelief

ALEISTER CROWLEY EQ I 1

sender by the might of the god that is in you! come! i will discover unto you the words and the signs and the spells for this working of magic art" they disappeared into the little white room lined with mirrors which swanoff used for a temple* hypatia gay, that same afternoon, took some drawings to a publisher in bond street. this man was bloated with disease and drink; his loose lips hung in an eternal leer; his fat eyes shed venom; his cheeks seemed ever on the point of bursting into nameless sores and ulcers. he bought the young girl's drawings "not so much for their value" he explained "as that i like to help promising young artists- like you, my dear! her steely virginal eyes met his fearlessly and unsuspiciously. the beast cowered, and covered his foulness with a hideous smile of sh

memory of long-forgotten days. o dreamland of wonder and mystery! like a tongue of gold wrapped in a blue flame do we hover for a moment over the well of life; and then the night-wind rises, and wafts us into the starless depths of the grave. we are like gnats hovering in the sunbeams, and then the evening falls and we are gone: and who can tell whither, and unto what end? whether to the city of eternal sleep, or to the mansion of the music of rejoicing? o my brothers! come with me! follow me! let us mount the dark stairs of this tower of silence, this watch-tower of night; upon whose black brow no flickering flame burns to guide the weary wanderer across the mires of life and through the mists of death. come, follow me! grope up these age-worn steps, slippery with the tears of the fallen

or no-god- so let it be! still the sun rises and sets, and the night-breeze blows the red flames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stillness. o mystery of god. how soft is thy skin. how fragrant is thy breath! life as a strong wine flames through me. the 182 frenzy of resistance, the rapture of the stru

ALEISTER CROWLEY EQ I 5

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 which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. the

it is easy enough to fake identities by less obviously card-sharping methods! 2. notariqon. the absurdity of this method needs little indication. the most unsophisticated can draw pity and amusement from mr mathers' jew, converted by the notariqons of "berashith" true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; 91 showing the eternal fiat as the equilibrated powers of nature. but what forbids fecit ignavus animan terrae, or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol- ihvh, thora? why not take the sacred 'iota chi theta upsilon sigma of the christian who thought it meant 'iota eta sigma omicron upsilon sigma chi rh

, the combined ahih and ihvh, macroprosopus, and microprosopus, is here. if we suppose the 3 female letters h to conceal the 3 mothers a, m, sh, we obtain the number 358, messiach, q.v. note 32= 25, the divine will extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. agla, a name of god= ateh gibor le olahm adonai "to thee by the power unto the ages, o my lord" 35= 5 x 7. 7= divinity, 5= power. 36. a solar number. alh. otherwise unimportant, but is the mystic number of mercury. 37. ichidh. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 x 11= 418 q.v. in part ii. 39. ihvh achd, jehovah is one. 39= 13 x 3

ALEISTER CROWLEY EQ I 5

. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in my heart. and the unspeakable variety thereof is but my divers hairs, and plumes, and gems in my tall crown. the change which ye lament is the life of my rejoicing, and the sorrow that blackeneth your hearts is the myriad deaths by which i am renewed. and the instability which maketh ye to fear, is the little wave

urses of thy soul. and thou shalt sharpen its edge seven times by the seven ordeals (one keeps on looking round to try to find something else because of the terror of it. but nothing changes at all. nothing but the empty throne, and the eyes, and the avenue of pillars) and i said to him: o thou that art the first countenance before time; thou of whom it is written that "he, god, is one; he is the eternal one, without equal, son or companion. nothing shall stand before his face; all we have heard of thine infinite glory and holiness, of thy beauty and majesty, and behold! there is nothing but this abomination of desolation. he speaks; i cannot hear a word; something about the book of the law. the answer is written in the book of the law, or something of that sort. this is a long speech; all

d my ships of war. by sea and land shall my armies and my navies encompass it, and i will encamp round about it, and besiege it, and by the flame thereof shall i be utterly devoured. many lying spirits have i sent into the world that my aeon might be established, and they shall be all overthrown. great is the beast that cometh forth like a lion, the servant of the star and of the snake. he is the eternal one; he is the almighty one. blessed are they upon whom he shall look with favour, for nothing shall stand before his face. accursed are they upon whom he shall look with derision, for nothing shall stand before his face. and every mystery that hath not been revealed from the 62 foundation of the world he shall reveal unto his chosen. and they shall have power over every spirit of the ethe

e of me; nay, i am in the midst of a company of armed angels, and their captain is standing in front of me. he too is clad in silver armour; and about him, closely wrapped to his body, is a whirling wind, so swift that any blow struck against him would be broken. and he speaketh unto me these words: behold, a mighty guard against the terror of things, the fastness of the most high, the legions of eternal vigilance; these are they that keep watch and ward day and night throughout the aeons. set in them is all force of the mighty one, yet there sirreth not one plume of the wings of their helmets. 88 behold, the foundation of the holy city, the towers and the bastions thereof! behold the armies of light that are set against the outermost abyss, against the horror of emptiness, and the malice

eth down that which it doth not understand. for the rational mind indeed reasoneth, but never attaineth unto understanding; but the seer is of them that understand. and the angel saith: behold, he hath established his mercy and his might, and unto his might is added victory, and unto his mercy is added splendour. and all these things hath he ordered in beauty, and he hath set them firmly upon the eternal rock, and therefrom he hath suspended his kingdom as one pearl that 90 is set in a jewel of threescore pearls and twelve. and he hath garnished it with the four holy living creatures for guardians, and he hath graven therein the seal of righteousness,14 and he hath burnished it with the fire of his angel, and the blush of his loveliness informeth it, and with delight and with wit hath he m

ALEISTER CROWLEY EQUINOX EQ I 1 2

a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and th

tone of the philosophers! an ixion bound to the wheel of destiny and of the samsara, unable to reach the centre, where is rest. he must add to the entry 1.13 that the "telephone-cross" voices came as he composed himself to sleep, in the will to adonai. this time he detached a body of cavalry to chase them to oblivion. perhaps an unwise division of his forces; yet he was so justly indignant at the eternal illusions that he may be excused. excused! to whom? thou must succeed or fail! o batsman, with thy frail fortress of three-in-one, the umpire cries "out" and thou explainest to thy friends 113 in the pavilion. but thy friends have heard that story before, and thy explanation will not appear in the score."mr. j. st. john, b. maya, 0, they will read in the local newspaper. there is no gettin

ALEISTER CROWLEY EQUINOX EQ I 2 2

, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton to spoil. i saw an old man go by and time never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his foolish hair all spread about her paws. if she ever learns his secret we will put out his eyes, so that he shall find no more our beautiful things- there are lovely gates in florence that i fear he will carry away. 207 we have tried to bind him with song and with old customs, but they only held him for

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

bis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four col

renewed. for i am osiris triumphant, even osiris onnophris the justified. i am he who is clothed with the body of flesh: yet in whom is the spirit of the mighty gods. i am the lord of life triumphant over death. he who partaketh with me shall rise with me. i am the manifester in matter of those whose abode is in the invisible. i am purified; i stand upon the universe: i am the reconciler with the eternal gods: i am the perfecter of matter: and without me the universe is not "may what we have this day partaken of, sustain us in our search for the quintessence; the stone of the philosophers; the true wisdom and perfect happiness, and the summum bonum" all then disrobe and disperse. undoubtedly the passing through the ritual of the neophyte had an important influence on p.'s mind, and on his

tual. similarly the zelator passes the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath

ALEISTER CROWLEY EQUINOX EQ I 2

ernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carried by the eternal will of the father, and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives not true knowledge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud; flee from thes

vague and varying phantoms of the "astral plane" the new consciousness resulting from the combination is, too, always a simple one. even where it is infinitely complex, as in atmadarshana or the vision of the universal 65 peacock, its oneness is the truer of these two contradictory truths. so for the matter of time and space. all time is filled; all space is filled; the phenomenon is infinite and eternal. this is true even though its singleness makes the duration of the phenomenon but one minimum cogitabile. in short, it is experienced in some other kind of time, some other kind of space. there is nothing irrational about this. non-euclidean geometries, for example, are possible, and may be true. it is only necessary to a theory of the universe that it should be true to itself within itsel

reach a point where, as mr. waite jeers, we are driven to take refuge in portentous darkness and irretrievable mystery (because we don't know anything about it- he sits down and contemplates the three characteristics. this will presumably be very difficult to do because he is probably (for all the "grace of the lord shiva" business) an expert in the vin n anam trances, and having thus created an eternal universe and an even more eternal absence of universe, both of which, too, are probably mere masses of sat- chit- ananda (being- knowledge- bliss) while he is trying to think of change- sorrow- unsubstantiality. at last, as i imagine, probably without foundation, he succeeds in seeing first the truth and then the falsity of the three characteristics- and that is nibbana. 85 (one may explai

ated to- to what? even conjecture paled "but magic somewhere there must be, and eliphaz levi was the most famous adept in paris at the time "i told my story, just as i have told it to you, but with strong passion "there is an illusion, master' i ended 'put forth the power and destroy it"'were i to destroy the illusion' returned the magus 'thinkest thou to see a virgin with gold hair? nay, but the eternal virgin, and a gold that is not gold"'is nothing to be done"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accept me as a pupil"'i require pay' he answered 'and and oath' 127"'speak;

be shown to approved students by special authority from v.v.v.v.v. or his deligates] 137 a. a. publication in class b. issued by order: d.d.s. 7 degree= 4 square o.s.v. 6 degree= 5 square n.s.f. 5 degree= 6 square "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carried by the eternal will of the father, and not for your sake alone. dismiss from your mind the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud: flee from these i

ALEISTER CROWLEY EQUINOX EQ I 3 2

o. 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 works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that

it of the primal fire: i bind and conjure thee by every name of god, the vast one, that hath rule, authority and dominion over thee; that thou do spiritually burn, blast, destroy and condemn this spirit taphthartharath, whose name and seal are written herein, causing him to be removed and destroyed out of his powers, places and privileges: and making him endure the most horrible tortures as of an eternal and consuming fire, so long as he shall come not at my behest! the earth shall suffocate him, for mine are its powers, and the fire shall torment him, for mine is its magic. and air shall not fan him, nor water shall cool him. but torment unspeakable, horror undying, terror unaltering, pain unendurable; the words of my curse shall be on him for ever; god shall not hear him, nor holpen him

of the godhead; and that, in so doing "his" being may become more glorified and enlightened, more capable of receiving the influx of that divine spirit which dwells in the heart of man and god [s.s.d.d. now formulates the desires as follows] o thou great potent spirit taphthartharath, i do command and very potently conjure thee by the majesty of thoth, the great god, lord of amena, king and lord eternal of the magic of light: that thou teach unto us continually the mysteries of the art of magic, declaring unto us now in what best manner may each of us progress towards the accomplishment of the great work. teach us the mysteries of all the hidden arts and sciences which are under the dominion of mercury, and finally swear thou by the great magic sigil 189 that i hold in my hand, that thou

he hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. th

ation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto th

ALEISTER CROWLEY EQUINOX EQ I 3 3

o the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we digress and progress not. i ought to be relating a personal experience. one night, one sleepless night, i was allowing my eternal enemies, the harpies to whom i have already referred, the following of their fancy for a while. they were poachy enough for me not to fear them. earlier in the evening i and a few friends had been discussing affinities and mysteries, among other subjects, and as i lay in bed one of the recent mysteries gave mental food to the harpies. my thoughts were of course utterly passive and need no

d. i am infinitely sorry for any artist who tries to draw after dipping her hands in the gluey dogma of so insufferable a dolt and prig. mr. waite, i believe, is perfectly competent to produce indefinite quantities of malted milk to the satisfaction of all parties; but when it comes to getting the pure milk of the word, mr. waite gets hold of a wooden cow. and do for god's sake, arthur, drop your eternal hinting, hinting, hinting "oh what an exalted grade i have, if you poor dull uninitiated people would only perceive it" here is your criticism, arthur, straight from the shoulder. any man that knows truth and conceals it is a traitor to humanity; any 321 man that doesn't know, and tries to conceal his ignorance by pretending to be the guardian of a secret, is a charlatan. which is it? we r

maudlin undertaker replying to the toast of the ladies at the annual dinner of the antique order of arch-druids. blake fashioned his intricate caskets of symbol to conceal pearls; you pile up dead leaves to cover rotten apples. you are attis with a barren fig-leaf. it is true that a sort of dreary music runs monotonously through your verses, only jarred by the occasional discords. it is as if an eternal funeral passed along, and the motor-hearse had something wrong with the ignition_ and the exhaust. it is as if a man were lost upon a lonely marsh in the flat country and constantly slipped and sat down with a splash in a puddle. these be ignoble images, my masters! the fact is that you are both myopic and tone-deaf. you peer into the darkly splendid world, the abyss of light_ for it is li

lonely marsh in the flat country and constantly slipped and sat down with a splash in a puddle. these be ignoble images, my masters! the fact is that you are both myopic and tone-deaf. you peer into the darkly splendid world, the abyss of light_ for it is light, to the seer_ and you see but "unintelligible images, unluminous, formless, and void" then you return and pose as one who has trodden the eternal snows. you are like a man who puts a penny into a mutoscope that is out of order; and, rather than admit that he has been swindled, pretends to have enjoyed it. you are like a parvenu with an ill-cooked chop at a swagger restaurant who eats it rather than incur the frown of the waiter. better abandon mysticism outright than this. but we suppose it is impossible; you must trim, and compromi

f the meditations on the twelvefold adora- tion, and the unity of god. symbol of the the chapter known as crescent moon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, word, desire, or deed, it was so. 00. then in the depths of nothingness hovered the limitless, as a raven in the night; seeing naught, hearing naught, and understanding naught: neither was it seen, nor heard, not understood; for as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unex

ALEISTER CROWLEY EQUINOX EQ I 3

t. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; th

to points and roughnesses; the candelabra of "salons" the wax candles that people burn in may, the rosy avalanches of sunset. it seems that the miserable chandelier spread a light far too insignificant to quench this insatiable thirst of brilliance. i thought, as i told you, that i was entering a world of shadows, which, moreover, grew gradually thicker, while i dreamt of the polar night and the eternal winter. as to the stage, it was a stage consecrated to the comic muse; that alone was luminous; infinitely small and far off, very far, like a landscape seen through the wrong end of a telescope. i will not tell you that i listened to the actors; you know that that is impossible. from time to time my thoughts snapped up on the wing a fragment of a phrase, and like a clever dancing-girl use

yours, and soon you are the tree. in the same way with the bird which hovers in the abyss of azure: at first it represents symbolically your own immortal longing to float above things human; but soon you are the bird itself. suppose, again, you are seated smoking; your attention will rest a little too long upon the bluish clouds which breathe forth from your pipe; the idea of a slow, continuous, eternal evaporation will possess itself of 82 your spirit, and you will soon apply this idea to your own thoughts, to your own apparatus of thought. by a singular ambiguity, by a species of transposition or intellectual barter, you feel yourself evaporating, and you will attribute to your pipe, in which you feel yourself crouched and pressed down like the tobacco, the strange faculty of smoking yo

hout knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (shall i 111 say a brahmin, a poet, or a christian philosopher) seated upon the steep olympus of spirituality; around him the muses of raphael or of mategna, to console him for his long fasts and his assiduous prayers, weave the noblest dances, gaze on him with their softest glances and their most dazzling smiles; the divine apollo, master of all knowledge (that

ALEISTER CROWLEY EQUINOX EQ I 4 2

presence of his followers "hail! pythagoras" frequently, while in the power of the hasheesh dilirium, have i heard inanimate things sonorous with such voices. on every side they have saluted me, from rocks, and trees, and waters, and sky, in my happiness filling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would co

e serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is hidden the drug that heals my life; i know too well how all things lawful, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the great import of the curse that the whole world

r of us spoke for about ten minutes, then at length, after a go or two at his snuff-box, he gave a loud grunt, to which i replied in a solemn voice "o mahatma, what is truth "no truth! all illusion" he answered "i am that master, you become my disciple; i show you all things; i lead you to the ultimate reality. the supreme stage of the highest. the infinite ultimatum. the unlimited omniscience of eternal wisdom- all this i give you if you have faith in me" as faith is exceedingly cheap in this country, i offered him unlimited oceans of it; and at this he seemed very please, and laughed "ha! ha! you make good tiger cub. you tear sheep up. all is illusion" then after a pause "de vouman" pointing to the door "is no good" and the, without further hesitation, he entered upon a veritable don jua

nd his philosophy. this is a stewed-up hash of yoga, vedanta, and outrageous verbosity "love" he writes "is the force of the magician maya, and is the cause of all disorder (it seems to be so even in his exalted position "this force of love- in the state of circumgyration in the extended world- is the cause of all mental movements towards the feeling of easiness or uneasiness: but the mind enjoys eternal beatitude with perfect calmness, when the force of love is concentrated over the unlimited extension of silence('silence' is really choice. 287 "virtue" he defines as "the bent of mind towards self-command (and evidently practises it. his morals are good; but his scientific conceptions really "take the cake "there are three kinds of animate creations in the world" he writes "they are the c

his voice, and with his fingers kneading unseen shapes in the air. ii "the boy comes in later. i want you to realize how beautiful was the little girl. like a thick thread of scarlet were her lips, comely was her countenance, most pleasing to the sight was her earthly body, a temptation to the angels her soul. her eyes expressed the infinite sweetness, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars of the celestial vault of heaven; eyes that were but the imperfect mir

ALEISTER CROWLEY EQUINOX EQ I 4 3

saracen knight; and of his following of the questing beast i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria's noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man's tongue was torn away; the dead man's throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. 3 so halted he his horse, and bent to catch remembrance from the eyes that stared to

virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars" then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, 23 his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vigil cold and wandering bold, disdaining song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his herm

ALEISTER CROWLEY EQUINOX EQ I 4

lid" the invalid's alter ego. the evolution of a thief: the honest man. the evolution of a liar: the truthful man. the evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king, or might in mind mastery. by orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to the british public as a new volume of the "new thought library

dy" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste places of the world our darkness, that the vision might burst in the brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on

had done well by him. his mother gradually turned him into a self-concentrated, self-conscious, frightened and deceitful youth. she had mentally emasculated him; and, in his fits of understanding, he cursed her with no mean-spirited lips. he never forgave her the death of his 29 father, her lying, under-handed ways, especially her brutality. his was a noble hatred, utter, blood-thirsty, virulent, eternal. after years of melancholy and the physical consequences thereof, lionel tabard found himself free from his tyrannical parent. he soon forgot her, and, as the divine blinkings passed by, his recollection became less and less distinct. he only remembered two facts. she had once, during his sleep, broken a bone of his nose with a poker, because he snored; and, at another time, she had broken

to act is denied. propositions perhaps true to the master, but certainly not so to the disciple. because titian was a great artist and rodin is a great sculptor, that is no reason why we should abolish art schools and set an embargo on clay. if the will to act is but a mirage of the mind, then equally so is the will to differentiate or select. if this be true, and the chain of cause and effect is eternal, how is it then that cause a produces effect b, and cause b effect c, and cause a+ b+ c effect x. where originates this power of production? it is said there is no change, the medium remaining alike throughout. burt we say there is a change- a change of form,6 and not only a change, but a distinct birth and a distinct death of form. what creates 5 verworn in his "general physiology" says "

great frenchman writes "these fundamental dogmas, the bases of modern science, the researches detailed in this work tend to destroy. if the principle of the conservation of energy- which, but the by, is simply a bold generalization of experiments made in very simple cases- likewise succumbs to the blows which are already attacking it, the conclusion must be arrived at that nothing in the world is eternal("the evolution of matter" p. 18) in other words, all is full of birth, growth, and decay, that is m y. form to the materialist, name to the idealist, and nothing to him who has risen above both. they also are m y and not atman. all that is not atman is m y, and m y is ignorance, and ignorance is sin. now the philosophical fall of the atman produces the macrocosm and the microcosm, god and

ALEISTER CROWLEY EQUINOX EQ I 6 2

make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in his house is master of fear; his holy name is

ers mercury "violet robe" fr "and" sor. gemini "white dancing robe and black robe" virgo "green robe" four probationers "mercury is throned between the twins. at the west of the altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night. the voice of mercury in the universe in the presence of the eternal gods. the formulas of knowledge. the wisdom of breath. the radix of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the coils of the stooping dragon. the breaking forth of the light["all being seated, the" four probationers "rise from among the other" probationers "and march to the altar] first probationer. 333-3

w at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like that of ptah when he creates his works. i am eternal; therefore everything acts according to my designs, and everything obeys my words. therefore i say unto thee: come forth unto me from thine abode in the silence, unutterable wisdom, all-light, all-power! thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard me in this work of art. thou, star o

lid" the invalid's alter ego. the evolution of a thief; the honest man. the evolution of a liar; the truthful man. the evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king; or, might in mind mastery. by orison swett marden. price 3"s" 6"d" net "happily written, with knowledge and insight as well as gaiety and charm "light "admirable! it is a long time since we read a book on the fascin

ALEISTER CROWLEY EQUINOX EQ I 6

s of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but the

fe, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt

h century pilgrimage was massacred> and a madman screamed so loud on their behalf that all europe was infected<christian intolerance "thelema lodge calendar, dec. 1990 e.v> all pilgrims grumble. all mankind grumbles. can chivalry do nothing better than redress grievances? progress and learning are dead in this eternal redressing. or if we must redress grievances, let us redress the great grievance, man misunderstanding man! laylah. let me go to my house "she tries to slip away] rinaldo. sit there["he puts her back very accurately] we worship one god, as you do. that is the essence of agreement. we have one prophet, as you have; there's little odds in a name. let our fools go worship at the tomb of our p

rself "i see! i see! that is how god must see the universe, or he could never tolerate such cruelty, such idiotcy, ineptitude "exactly. suppose now that the world is only symbol- i had rather say sacrament- suppose for example that all these stars swimming in boundless aether are but corpuscles in the blood of some toy terrier of the creator "you frighten me. i don't want to suppose "think of the eternal battles of haemoglobin, oxyhaemoglobin, carboxyhaemoglobin in our blood. it is the same idea. do we express sympathy for the fallen? have we a stop-the-war party? on the contrary, we take good care that these 123 murderous conflicts shall go on. so when you call the god to whom you aspire 'the compassionate 'the merciful' pray be very careful as to exactly what you mean "i am cold. i am fr

man walks to the gallows. she had passed through anticipation; she was content to await what might be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto the profane' to-night yours be the ring- the eternal ring, the serpent to twine about my heart "ah! could i crush it" he closed the door. like a priest celebrating his first high mass he led her through paris. neither spoke. only as they mounted the steps of the cafe he took her arm and said, sharply and sternly "attention! from this moment i am edgar rolles, and you are ida pendragon. no more: not a thought of our real relation. man and wom

ALEXANDRIAN BOOK OF SHADOWS OCCULT

beings. keep pure your highest ideal; strive ever towards it; let naught stop you or turn you aside. for mine is the secret door which opens upon the land of youth, and mine is the cup of the wine of life, and the cauldron of cerridwen, which is the holy grail of immortality. i am the gracious goddess, who gives the gift of joy unto the heart of man. upon earth, i give the knowledge of the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

te or voice of the life entities. 4. the life entities build according to a plan. if a part of the life organism be mutilated, they rebuild exactly as before. 5. science admits the difficulty of drawing the line between the inanimate and the animate; perhaps the life entities extend their activities to crystals and chemicals. 6. the life entities live for ever; so that to this extent at least the eternal life which many of us hope for is a reality. in an address given by sir clifford allbut, president of the british medical association, as reported in the literary digest of february 26th, 1921, he speaks of the ability of the microbe to select and reject, and in the course of his remarks he says "when the microbe finds itself in the host's body it may be wholly out of tune, or wholly in tu

self has somewhat served its purpose, and is proving a limitation. those same great truths, and those same basic ideas, require a more adequate vehicle through which to function. christian thinkers at this time need to distinguish very carefully between the vital truths of christianity and the crystallised form of theology. the living impulse was given by the christ. he enunciated these great and eternal truths, and sent them forth to take form and meet the need of a suffering world. they were limited by the form, and there came a long period wherein that form (religious dogmas and doctrines) gradually grew and took shape. centuries ensued wherein the form and the life seemed adapted to each other, and the christian ideals expressed themselves through the medium of that form. now the perio

sciousness of a human being into something greater and vaster in the following words "when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far; but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's bound, and find new hopes and cares which fast supplant their proper joys and griefs; they grow too great for narrow creeds of right and wrong, which fade before the unmeasured thirst for good: while peace rises within them ever more and more. such men are even now upon the earth serene amid the half-formed creatures round who shoul

the mind. most of us are controlled by our desires, and by our thoughts. but the time is coming when we shall consciously control our threefold lower nature. time will then not exist for us at all. we shall have that continuity of consciousness upon the three planes of being physical, emotional, and mental which will enable us to live as does the logos, in that very metaphysical abstraction, the eternal now. another power of the soul is psychometry. now what is psychometry? it might be defined as the ability to take a tangible something, belonging perhaps to an individual, and through the medium of that, to put oneself en rapport with that individual, or with a group of individuals. psychometry is the law of association of ideas applied to the vibratory quality of force for the purpose of

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ousness of god's plans for the world, and an increased ability to enter into those plans and to further them. it is the effort in the abstract mind to pass an examination. it is the honour class in the master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vis

g briefly upon each, and remembering that words but limit and confine the true meaning. the revelation of the "presence" right through the later periods of the cycle of incarnation wherein the man is juggling with the pairs of opposites, and through discrimination is becoming aware of reality and unreality, there is growing up in his mind a realisation that he himself is an immortal existence, an eternal god, and a portion of infinity. ever the link between the man on the physical plane and this inner ruler becomes clearer until the great revelation is made. then comes a moment in his existence when the man stands consciously face to face with his real self and knows himself to be that self in reality and not just theoretically; he becomes aware of the god within, not through the sense of

ee aspects will, love-wisdom, and active intelligence of the deity. therefore: at the first initiation the initiate becomes aware of the third, or lowest, aspect of the ego, that of active intelligence. he is brought face to face with that manifestation of the great solar angel (pitri) who is himself, the real self. he knows now past all disturbance that that manifestation of intelligence is that eternal entity who has for ages past been demonstrating its powers on the physical plane through his successive incarnations- 67- initiation, human and solar copyright 1998 lucis trust at the second initiation this great presence is seen as a duality, and another aspect shines forth before him. he becomes aware that this radiant life, who is identified with himself, is not only intelligence in act

makes his contacts with the physical plane and thus develops. the same general idea of development must be now extended to the higher self, the ego on its own plane. this ego is a great solar angel, who is the medium of expression for the monad or pure spirit, just as is the personality for the ego on the lower level. from the point of view of man in the three worlds, this ego, or solar lord, is eternal; he persists throughout the entire cycle of incarnations, just as the personality persists during the tiny physical life cycle. nevertheless, this period of existence is only relatively permanent, and the day dawns when the life which expresses itself through the medium of the ego, the thinker, the solar lord or manasadeva, seeks to loose itself from even this limitation, and to return to

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translu

of the greater seven plunged the stone within the moving wheel. the lords of the greater fifth and sixth likewise plunged their stone. within the fire, deep at the inmost sphere, as whirled through space the greater wheel, bearing the lesser seven, the two were fused. the fourth, the fifth, the sixth blended, merged and intermingled. the aeon closed, the work was done. the stars stood still. the eternal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, each vibrant to the sounding of the word, seeking the adding of t

erself and hastened to the call. the second, with wise insistence, hearing the first sound forth, knowing the hour had likewise come, echoed the sound or note quadruple. this fourfold reverberation circled the gamut of the spheres. again it was sent forth. three times the note was sounded, pealing across the heavens. at the third intoning came the answer to the call. vibrant as a key attuned, the eternal primary replied. the blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven lords of the seven spheres watched breathless the result. the great lord of sphere the fo

s trust rending walls. it mounteth to its source. another fire is merged; another point of blue findeth its place within the diadem logoic. stanza viii the greater three, each with their seven lesser wheels, in spiral evolution, rotate within the timeless now, and move as one. the cosmic lords from their high place, view the past, control the now, and ponder on the day be with us. the lhas of the eternal sound, the product of the time that was, surmount the sevenfold display. within the ring-pass-not the word of love sounds forth. the sevenfold lords proceed with just vibration to carry out the work. they sound forth each a note of the deep logoic chord. each to his greater lord makes record due. in the solemn breathing forth the forms are built, the colour just apportioned, and the flame

998 lucis trust stanza ix the thirty thousand million watchers refused to heed the call "we enter not the forms" they said "until the seventh aeon" the twice thirty thousand million hearkened to the call and took the forms designed. the rebellious ones laughed within themselves, and sought pralayic peace until the seventh aeon. but the seven great lords called to the greater chohans, and with the eternal lhas of the third cosmic heaven entered into debate. the dictum then went forth. the laggards in the highest sphere heard it echo through the scheme "not till the seventh aeon, but at the fourteenth seventh will the chance again come round. the first shall be the last and time be lost for aeons" the obedient sons of mind connected with the sons of heart, and evolution spiralled on its way

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and the purification of all the sheaths, the totality of knowledge becomes available, naught further remains for the man to do. 32. the modifications of the mind-stuff (or qualities of matter) through the inherent nature of the three gunas come to an end, for they have served their purpose. 33. time, which is the sequence of the modifications of the mind, likewise terminates, giving place to the eternal now. 34. the state of isolated unity becomes possible when the three qualities of matter (the three gunas or potencies of nature. a.b) no longer exercise any hold over the self. the pure spiritual consciousness withdraws into the one. 30. the obstacles to soul cognition are bodily disability, mental inertia, wrong questioning, carelessness, laziness, lack of dispassion, erroneous perceptio

ho are so doing, the true raja yogins will be gathered. obstacle ill. wrong questioning. this is the next stage and is also dependent upon a certain amount of mental development. some translators call this 'doubt' this wrong questioning is that which is based upon lower perception and the identification of the real man with that illusory instrument, his mental body. this leads him to question the eternal verities, to doubt the existence of the fundamental realities and to seek for the solution of his problems in that which is ephemeral and transitory, and in the things of the senses. there is a questioning which is right and proper. it is that "asking of questions" spoken of by the christ in the words "ask and ye shall receive" this faculty of enquiry is deliberately cultivated in their di

l copyright 1998 lucis trust one-pointed concentration upon moments and their continuous succession. 53. from this intuitive knowledge is born the capacity to distinguish (between all beings) and to cognize their genus, qualities and position in space. 54. this intuitive knowledge, which is the great deliverer, is omnipresent and omniscient and includes the past, the present and the future in the eternal now. 55. when the objective forms and the soul have reached a condition of equal purity, then is at-one-ment achieved and liberation results. the yoga sutras of patanjali book iii. union achieved and its results 1. concentration is the fixing of the chitta (mind stuff) upon a particular object. this is dharana. we have now reached the part of the yoga sutras which deals specifically with m

by the truly concentrated yogi and the three are seen as they exist and yet are recognised as constituting one whole. in his commentary, johnston gives us a picture of the ideas involved, in the following words. we get a twofold view of this object, seeing at once all its individual characteristics, its essential character, species and genus; we see it in relation to itself and in relation to the eternal" in a curious way these three aspects cover the three aspects of the time equation or of the relationship of the object to its environment. 1. characteristics of the form. in this phrase the tangible outward aspects of the form are seen. the matter-side of the manifesting idea is dealt with, and that which can be contacted through the medium of the senses is first considered and dismissed

plates the life veiled by the form but testified to by the factor of consciousness, he becomes aware of the present stage of development, and thus the future, past and present, stand revealed to his intuition. it will be apparent therefore to even the casual reader, that if meditation in its three above mentioned stages is carried forward correctly, all knowledge becomes possible to the yogi, the eternal now is a realized fact in nature and intelligent cooperation with the evolutionary plan becomes possible. service is then based on complete understanding. 14. the characteristics of every object are acquired, manifesting or latent. much the same idea is covered in this sutra as in the previous one. in time and space all characteristics have relative values. the goal is one; the origin is o

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ntalizing, alluring. there is a rumor of a new world and the spirit is eager for the voyage upon strange seas. the familiar world must be left behind. the great adventure of religion begins "there must somewhere be a point of certainty. a growing universe may provide for open futures, but whoso declares that the universe is growing states an unalterable fact about its structure, which fact is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that

th optimism, therefore, in a time of fresh crisis, we can go forward with true courage, for the portals into the new age are far more clearly seen. perhaps it is true also that man is only now attaining his majority and is about to enter upon his inheritance and to discover within himself powers and capacities, faculties and tendencies which are the guarantee of a vital and useful manhood, and of eternal existence. we are completing the stage wherein the emphasis has been laid upon the mechanism, upon the sum-total of cells, which constitute the body and the brain, with their automatic reaction to pleasure, to pain and to thought. we know much about man, the machine. the mechanistic school of psychologists have placed us deeply in their debt with their discoveries about the apparatus where

al of achievement has shifted into higher realms of thought and realization. what are the definite results of this reorientation? it might be stated first of all that meditation is the science which enables us to arrive at direct experience of god. that in which we live and move and have our being is no longer the object of aspiration, or a symbol to us of a divine possibility. we know god as the eternal cause and the source of all that is, including ourselves. we recognize the whole. we become one with god by becoming one with our own immortal soul, and when that tremendous event takes place we find that the consciousness of the individual soul is the consciousness of the whole, and that separativeness and division, distinctions and the concepts of me and thee, of god and a child of god

34- from intellect to intuition copyright 1998 lucis trust strengthen the form or material nature and so serve increasingly to hide the self, the spiritual man. these must be transmuted into their higher counterparts, for every animal characteristic has its spiritual prototype. the instinct of self-preservation must eventually be superseded by realization of immortality, and "dwelling ever in the eternal" man will walk the earth and fulfill his destiny. the instinct which causes the lower self to thrust its way forward, and force itself upward, will eventually be transformed into the domination of the higher or spiritual self. the assertion of the little or lower self will give way to that of the higher self. sex, which is an animal instinct powerfully governing all animal forms, will give

tation is, therefore, to enable man to become in outer manifestation what he is in inner reality, and to make him identify himself with his soul aspect and not simply his lower characteristics. it is a quick process for the unfolding of the reasoning consciousness, but in this instance must be self-applied and self-initiated. through meditation, the mind is used as an instrument for observing the eternal states, and becomes in time an instrument for illumination, and through it the soul or self transmits knowledge to the physical brain. finally, meditation brings about illumination. meister eckhart in his book of sermons, written in- 36- from intellect to intuition copyright 1998 lucis trust the fourteenth century, says "three kinds of men see god. the first see him in faith; they know no

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ns. the foremost thinkers in any of the great schools of thought are simply exponents of occult meditation and the brilliant discoveries of science, the correct interpretations of nature's laws, and the formulations of correct conclusions whether in the fields of science, of economics, of philosophy, psychology or elsewhere is but the registering by the mind (and subsequently by the brain) of the eternal verities, and the indication that the race is beginning also to bridge the gap between the objective and the subjective, between the world of form and the world of ideas. this leads inevitably to the emergence of the third branch of knowledge, the intuitive. the intuition is in reality only the appreciation by the mind of some factor in creation, some law of manifestation and some aspect o

oteric organisations; in government it is the sum total of the will of the people whatever that will may be, the formulated laws, and the exoteric administration; in education it is the will to learn, the arts and sciences, and the great exoteric educational systems; in philosophy it is the urge to wisdom, the interrelated schools of thought, and the outer presentation of the teachings. thus this eternal triplicity runs through every department of the manifested world, whether viewed as that which is tangible, or as that which is sensitive and coherent, or that which is energising. it is that intelligent activity which has been clumsily called "awareness; it is the capacity of awareness itself, involving as it does sensitive response to environment, and the apparatus of that response, the

quality is fostered by a re-collected attitude of mind, and by careful attention to the method of a constant review of the life. secondly, i am acting upon the assumption that all have lived long enough and battled sufficiently with deterrent forces of life to have enabled them to develop a fairly true sense of values. i assume they are endeavouring to live as those who know something of the true eternal values of the soul. they are not to be kept back by any happenings to the personality or by the pressure of time and circumstance, by age or physical disability. they have wisely learnt that enthusiastic rushing forward and a violent energetic progress has its drawbacks, and that a steady, regular, persistent endeavour will carry them further in the long run. spasmodic spurts of effort and

eventh point i made in my earlier analysis of rule i. i said "the soul's meditation is rhythmic and cyclic in its nature as is all else in the cosmos. the soul breathes and its form lives thereby. the rhythmic nature of the soul's meditation must not be overlooked in the life of the aspirant. there is an ebb and flow in all nature, and in the tides of the ocean we have a wonderful picturing of an eternal law. as the aspirant adjusts himself to the tides of the soul life he begins to realise that there is ever a flowing in, a vitalising and a stimulating which is followed by a flowing out as sure and as inevitable as the immutable laws of force. this ebb and flow can be seen functioning in the processes of death and incarnation. it can be seen also over the entire process of a man's lives

his mind is to render it negative and receptive to the soul, and this is his positive occupation (note the use here of the word 'positive' in the attempt to make the mind receptive, for herein lies the clue to right action. the soul's work in meditation is to make the point of that meditation so positive that the lower mind can be impressed, and so the lower man can be brought into line with the eternal plan. thus, again, we have a relation established between a positive and a negative vibration, and the study of these relations carries much information to the student, and is part of the teaching given in preparation for the first initiation. a list of these related situations might here be given showing them in their progressive relation on the path of evolution. 1. the relation between

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

ay that the true meaning of "psychology" is the "word of the soul" it is the sound, producing an effect in matter, which a particular ray may make. this is in some ways a difficult way of expressing it, but if it is realised that each of the seven rays emits its own sound, and in so doing sets in motion those forces which must work in unison with it, the entire question of man's free will, of his eternal destiny and of his power to be self-assertive comes up for solution. these questions we shall seek to answer as we proceed- 12- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust some of the points which i may seek to make clear will not be capable of substantiation and cannot be proved by you. these it would be wise to accept as working hypotheses, in

lisation that the field of knowledge is but an appearance or an illusion, that knowledge itself can be a hindrance unless transmuted into wisdom. c. an evolutionary growth in responsiveness to one or other of these three, and which indicates a developing sensitivity. this is leading to a growth of interest in the knower and to a belief that this knower is the soul, one with deity, illimitable and eternal and in time and space the- 25- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust determining factor in human existence. 3. that the endless diversity of forms hides a subjective synthesis. man can therefore eventually see, expressing itself through all forms in all kingdoms, a universal septenate, and when this happens, he is then entering into the wo

fiat or word of power. thus there is impressed upon the living mold the thought of (the hidden, inexpressible ray name) let dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be heard within the confines of our solar sphere. his robe of blue veils his eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost bounds of

the word in the beginning was. the word hath dwelt and dwells with god. in him was light. in him was life. within his light we walk- 46- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust his symbol is the thunder, the word that cycles down the ages. some of the names of this ray lord which convey his purpose are as follows: the displayer of glory the lord of eternal love the cosmic magnet the giver of wisdom the radiance in the form the master builder the conferrer of names the great geometrician the one who hides the life the cosmic mystery the light bringer the son of god incarnate the cosmic christ the legend tells us that the six brothers summarise his qualities in the following aphorisms: 1. send forth the word and speak the radiant love of god

-time limitations, but which transcends the normal human consciousness. the present attempted investigation and explanations are inadequate and do not account satisfactorily for all the facts. when, however, they are approached from the standpoint of the soul, with its faculty of omniscience and its freedom from categories of past, present and future (for they are lost in the consciousness of the eternal now, we shall begin to understand the process a little more clearly. when the true dweller in the body is recognised and the laws of prevision are discovered, and when the power to foresee is generally prevalent, then we shall begin to find ample proof of the existence of the soul. it will be impossible to account for the ordinary phenomena then current without admitting its existence. alo

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ee the light. today christ and his disciples are occupied (as they have been for two thousand years) with the same task of bringing enlightenment and salvation to men; blows are being struck at the world illusion, and the minds of humanity are arriving, en masse, at an increasing clarity of thought. through the message, therefore, of the buddha, man can, for the first time, grasp the cause of his eternal discontent, of his constant distaste and dissatisfaction, and of his endless nostalgia. from the buddha he can learn that the way of release is to be found in detachment, dispassion and discrimination. these are the first steps on the road to christ. through the message of christ three general concepts emerged into the racial consciousness- 11- from bethlehem to calvary copyright 1998 luci

earth is the guarantee to us of our own divinity and our ultimate achievement. the fact of the mythic christ, appearing again and again down the ages, proves that god has never left himself without witness and that always there have been those who have achieved. the fact of the cosmic christ, manifest as the urge towards perfection in all the kingdoms of nature, proves the fact of god and is our eternal hope. humanity stands at the portals of initiation. 3 always there have been temples and mysteries and holy places where the true aspirant could find what he sought, and the needed instruction as to the way he should go. the prophet of old said. a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, for he shall be with them; th

ntellect must find its complement and expression in and through love. this needs a most careful re-proclaiming. love and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of man's mind, and the heart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; devotion can be fanatical and cruel; but love blends and fuses, understands and interprets and synthesises all form and all expressions, all causes and all races, into one flaming heart of lov

point where all those scattered rays should meet convergent in the faculties of man. when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far: but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's bound, and find new hopes and cares which fast supplant their proper joys and griefs; they grow too great for narrow creeds of right and wrong, which fade before the unmeasured thirst for good: while peace rises within them ever more and more. such men are even now upon the earth, serene amid the half-formed creatures round who shou

ns.29 just as the birth at bethlehem was ushered in by a sign, that of the star, so shall that birth towards which the race is hastening be likewise ushered in by a heavenly sign. the appeal which goes up from the hearts of all true aspirants to initiation is beautifully embodied in the following prayer "there is a peace that passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new. it lives and moves in those who know the self as one. may that peace brood over us; that power uplift us, till we stand where the one initiator is invoked, till we see his star shine forth" when that sign is seen and the word is heard, the next step will be the recording of the vision. the plan and the part to be played by the initiate are sho

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

rns the unfoldment of the human consciousness. the whole emphasis of the entire evolutionary process is, in the last analysis, placed upon the development of conscious, intelligent awareness in the life animating the various forms. the exact state of awareness is contingent upon the age of the soul. yet the soul has no age from the standpoint of time, as humanity understand it. it is timeless and eternal. before the soul there passes the kaleidoscope of the senses, and the recurring drama of outer phenomenal existence; but throughout all these occurrences in time and space, the soul ever preserves the attitude of the onlooker and of the perceiving observer. it beholds and interprets. in the early stages, when the "lemurian consciousness" characterises the phenomenal man, that fragmentary a

s behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mi

m is achieved, the transfiguration of the initiate takes place, leading to that final crisis wherein the two are known as one, and the form nature (including in this phase the causal body as well as the lower vehicles) then is dispersed and disappears. the early stages of human development are as in all else in nature, apparently inchoate and formless, from the angle of the true pattern, existing eternal in the heavens. there is a physical form, but the inner, fluid, subjective nature, emotional and mental, in no way conforms to the pattern, and, therefore, the outer form is also inadequate. but crisis after crisis occurs, and the inner form nature responds more definitely and precisely to the outer impact of the soul impetus (note this paradoxical phrase, until the astral vehicle and the

ut upon an- 53- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust inner world of light divine. let the word triumphant go forth 'i mastered energy for i am energy itself. the master and the mastered are but one" ray six "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" ray seven "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word .the creative work is over. l, the creator, am. naught else remains but me" ii. the seven l

arch of living beings towards an at present unrealised goal, began. we can give no reason for the choice made by deity thus to act. we do not know his ultimate purpose or plan; and only aspects of his technique and method begin to appear to the illuminated mind. it has been hinted by those who know so much more than we, owing to their longer life cycle and experience, that some glimmering of that eternal and cosmic intent is beginning to dawn in the consciousness of those who have taken some of the higher initiations. their nature must necessarily remain incomprehensible to mankind. all that the intelligent human being can grasp as he looks back over the history of the planet (as far as modern history can give it to him) is that there has been: 1. progress in the human power to be consciou

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

your work for you need not, therefore, keep the exact hour of the full moon, unless this is easily possible. service in the world these days requires constant pressure and attention and the work is strenuous. it may not always be possible for you to make your approach at the exact hour of the full moon, though you can at that hour always silently and interiorly lift up your heart and eyes to the eternal. but at some hour during the preceding twelve hours, you can make your approach. when you do so rightly, you will find me waiting. go to your work with clear vision, a loving heart and an understanding love. much can then be accomplished. part iv- 26- discipleship in the new age- volume i copyright 1998 lucis trust as these groups of disciples become active in the world and their inner int

ss and any final severance comes entirely from the pupil. there may be a temporary suspension of communication and this may last throughout one life; that, however, is not long from the angle of the soul; it is but a flash of small moment and significance in the long career of the soul. it looms as large and important in the personality life but may signify only the grasping of opportunity in the eternal now of the soul. i have, therefore, been near you and watched at intervals the tide of life roll over you; i have noted your progress and your delay. i have watched you succeed and i have seen you fail. this i do through noting the pulsation of your light not in watching the detail of your daily living. that is not warranted in this time of crisis, and owing to the evolutionary development

by the strength of their own souls) surmount this very present evil, then the evolution of humanity will be hastened beyond all that was believed possible. it will constitute a release, self-achieved and self-initiated. this means as much in the life of mankind as it means in the life of the individual disciple. that chance and that opportunity must not be taken from man; the gained spiritual and eternal values are of far greater importance than his temporary agony. little as you may realise it as you think of us in our so-called safe retreats, the capacity of identification with all that is involved in world pain today and the sensitivity of those connected with the hierarchy to the unhappy condition of humanity makes their task of standing-by one of supreme spiritual agony. they understa

ill meet with prompt response from your personality. this is one thing which you have mastered, the ability as a soul to call the attention of the personality. this ability is your major asset and contribution where my group of disciples is concerned for it enables you, if you so choose, to send forth at will light and strength and power. continue with this work of attention. may the light of the eternal shine upon your way, my brother and the power of your soul pour through you with increasing helpfulness to your chosen band of comrades. such is my prayer for you as i gather you closer into my aura. january 1937 my brother: you have asked me a definite question and you have made one statement to which i would call your attention as it embodies a major truth which grasped theoretically by

hose you ever remember in your meditation, giving them strength and light and knowing yourself to be an intermediary. 5. close with the invocation which you know and love so well "may the holy ones whose disciple i am show me the light i seek; give me the strong aid of their compassion and their wisdom. there is a peace which passeth understanding; it abides in the hearts of those who live in the eternal. there is a power which maketh all things new; it lives and moves in those who know the self as one. may that peace brood over us, that power uplift us till we stand where the one initiator is invoked, till we see his star shine forth" 6. sound the o.m. i particularly ask you to make your spiritual diary a more vital, more organised and more easily available document for the teaching of ot

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ional unity must be attained and this should be based not only upon mutual trust but also upon correct world objectives and true psychological understanding. men and women everywhere are already striving towards individual betterment; groups in every nation are similarly motivated; the urge to move forward into greater beauty of expression, of character and of living conditions is the outstanding eternal characteristic of mankind. in the earlier stages of racial history, this urge showed itself in a desire for better material circumstances and surroundings; today, this urge expresses itself in a demand for beauty, leisure and culture; it voices the opportunity to work creatively and passes gradually but inevitably into the stage where right human relations become of prime importance. today

not solely in terms of the material civilization which she demonstrated so wonderfully for so many centuries? she can and eventually she will. her brilliant intellect (when turned to the study of the things of the spirit) can outstrip the researchings of lesser minds; that clear perception and ability to convey thoughts in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man

nnecessary or significant only in so far as it buttresses the primary and essential truth. it is this distorted presentation of truth which has led humanity to the formulation of a body of doctrines about which christ apparently knew nothing. christ cared only that men should recognize that god is love, that all men are the children of the one father and, therefore, brothers; that man's spirit is eternal and that there is no death; he longed that the christ within every man (the innate christ consciousness which makes us one with each other and with christ) should flower forth in all its glory; he taught that service was the keynote of the spiritual life and that the will of god would be revealed. these are not the points about which the mass of commentators have written. they have discuss

t; they interiorly repudiate the materialism in their environment and see little hope for humanity in the churches; they know well that the spiritual realities have been forgotten in the material development of the churches; they love their fellowmen and would like to divert the money spent in the upkeep of church structures and overhead to the creation of that temple of god "not made with hands, eternal in the heavens. they serve that spiritual hierarchy which stands unseen and serene behind all human affairs and feel no inner allegiance to any outer ecclesiastical hierarchy. the guidance of the human being into conscious relation to christ and that spiritual hierarchy is to them the factor of major importance and not the increase of church attendance and the authority of little men. they

or us in the statement of shri krishna in the bhagavad gita "having pervaded this whole universe with a fragment of myself, i remain. god, greater than the created whole, yet god present also in the part; god transcendent guarantees the plan for our world and is the purpose, conditioning all lives from the minutest atom, up through all the kingdoms of nature to man. 2. the fact of immortality and eternal persistence the spirit in man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. this truth involves necessarily the recognition of two great natural laws: the law of rebirth and the law of cause and effect. the churches in the west have refused officially to

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the will-to-good flower forth as underst

ntering into the minds of men everywhere a new concept: that of "christ in us, the hope of glory (col. 1.27) there is a growing and developing belief that christ is in us, as he was in the master jesus, and this belief will alter world affairs and mankind's entire attitude to life. the wonder of that life, lived two thousand years ago, is still with us and has lost none of its freshness; it is an eternal inspiration, hope, encouragement and example. the love he demonstrated still holds the thinking world in thrall, even though relatively few have really attempted to demonstrate the same quality of love as he did a love that leads unerringly to- 18- the reappearance of the christ copyright 1998 lucis trust world service, to complete self-forgetfulness and to radiant, magnetic living. the wo

is face to go to jerusalem (luke ix.51) he will re-appear and guide mankind into a civilisation and a state of consciousness in which right human relations and worldwide cooperation for the good of all will be the universal keynote. he will through the new group of world servers and the men of goodwill complete his association with the will of god (his father's business) in such a manner that the eternal will-to-good will be translated by humanity into goodwill and right relations. then his task will be done; he will be free again to leave us, but this time not to return but to leave the world of men in the hands of that great spiritual server who will be the new head of the hierarchy, the church invisible. the question now arises: in what way can we be of service? how can we aid during th

's work from the mists and glamours and the psychic dishonesty with which it is now surrounded. the fact of immortality is today on the verge of scientific proof; the fact of the survival of some factor has already been proved, though what has been demonstrated as surviving is apparently not in itself intrinsically immortal. the factual nature of the soul, and the fact of soul survival and of its eternal livingness, go hand in hand and have not yet been scientifically proven; they are, however, known and recognised as truths today by such countless millions and by so many intellectuals that unless mass hysteria and mass deception is- 56- the reappearance of the christ copyright 1998 lucis trust posited their existence is already correctly surmised. buddha is the next teacher to whom we sho

hildren of god (gal. iii.26 "one is our father, even god" says the christ and so say all the world teachers and avatars down the ages "as he is, so are we in this world (1 john iv.17) is another biblical statement "closer is he than breathing, nearer than hands and feet" chants the hindu "christ in us, the hope of glory" is the triumphant affirmation of st. paul. 3. the fact of immortality and of eternal persistence. third, is the sense of persistence, of eternal life or of immortality. from this recognition, there seems to be no escape; it is as much a part of humanity's reaction as is the instinct of self-preservation. with that inner conviction, we face death and we know that we shall live again, that we come and we go and that we persist because we are divine and the controllers of our

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

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

its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the church today is to relinquish theology, to let go all doctrine and dogma and to turn upon the world the light that is in christ, and thus demonstrate the fact of christ's eternal livingness, and the beauty and the love which it can reflect from its contact with him, the founder of christianity but not of churchianity. i generalise. there are those in the church today who do express all that i have stated and who are reflections in the truest sense of the living christ. they relegate theology and authority to their rightful place and regard the discussions of theolo

ter, producing form. 2. the nations and the rays. in connection with this discussion which governs and influences the leading nations of the world, the student should bear in mind the fact that all are today primarily conditioned by the law of cleavages; however, advanced groups in every nation are beginning to respond to the law of understanding. this is a law which will eventually emphasise the eternal brotherhood of man and the identity of all souls with the oversoul. this will be recognised in the racial consciousness, as well as the oneness of the life which pours through, permeates, animates and integrates the entire solar system. this life functions in and through all planetary schemes, in all their kingdoms of forms and with all that can be included under the phrase "form life" tha

ism and a perfected holiness, of the selfishness of a materialistic regime and the unselfishness of a mystically and spiritually minded people, and all this in a most pronounced and peculiar manner. behind the closed borders of that mysterious and magnificent country, a great and spiritual conflict is proceeding and the rare mystical spirit and the truly religious orientation of the people is the eternal guarantee that a true and living religion and culture will finally emerge. out of russia a symbol of the world arjuna in a very special sense will emerge that new and magical religion about which i have so often told you. it will be the product of the great and imminent approach which will take place between humanity and the hierarchy. from these two centres of spiritual force, in which th

ogress. the message of the birth of christ rings ever new but is not today understood. the emphasis during the aquarian age, the age into which we are fast entering, will shift away from bethlehem to jerusalem, and from the infant saviour to the risen christ. pisces has seen, during two thousand years, the spreading light; aquarius will see the rising light, and of both of these the christ is the eternal symbol- 81- the destiny of the nations copyright 1998 lucis trust the ancient story of the birth will become universalised and be seen as the story of every disciple and initiate who takes the first initiation and in his time and place becomes a server and a lightbearer. in the aquarian age two momentous developments will take place: 1. the birth initiation will condition human thinking an

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

only when the individual interior light is recognised as such. this is the "light of the ages" which shineth ever more until the day be with us. the intuition is therefore the recognition in oneself, not theoretically but as a fact in one's experience, of one's complete identification with the universal mind, of one's constituting a part of the great world life, and of one's participation in the eternal persisting existence. understanding. this must be appreciated in its literal sense as that which "stands under" the totality of forms. it connotes the power of recession or the capacity to withdraw from one's agelong identification with form life. i would like to point out that this withdrawal is comparatively easy for those who have much of the first ray quality in them. the problem is to

n a position to move in this world of concepts with freedom. to work and live in the world of ideas now becomes your objective and main effort. you train yourself in the recognition of ideas and concepts as they lie behind every form; you begin to think clearly about them and to- 10- glamour: a world problem copyright 1998 lucis trust see the direction in which they lead you and where, within the eternal plan, they fit. if aspirants will do three things: a. develop the power to visualise, b. train the mind to intuit reality, c. rightly interpret that which is seen, they can provide a demonstrating laboratory for the trained observers of the world. one of the things which the developed intuition can do is to break the glamour and illusion which invade the life. one of the things that a grou

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

a-ordinary science which is inherently in itself the evidence of evolution, of the essential dualism in manifestation, and the testimony, unalterable and incontrovertible, to the unfoldment of consciousness. at the same time, it proceeds upon the basic premise that the various phases of consciousness which are steadily and sequentially revealed in time and space are (from the point of view of the eternal now) the sum total of the states of consciousness of the "one in whom we live and move and have our being" all these phases of conscious acceptance of existent phenomena and their related reactions are, to sanat kumara, what a day's experience and reactions or the current life experiences are to the intelligent man only vastly more enveloping and comprehensive. there were a number of point

love into full expression. the above statement or definition is one of major importance. this point at the centre is in reality, therefore, all that is and the other three aspects of life as listed are merely indications of its existence. it is that which has capacity to withdraw to its source, or to impose upon itself layer upon layer of substance; it is the cause of the return of the so-called eternal pilgrim to the father's home after many aeons of experience, as well as that which produces experiment, leading to eventual experience and final expression. it is also that which the other three aspects shield, and which the seven principles (expressing themselves as vehicles) protect. there are seven of these "points" or "jewels" expressing the sevenfold nature of consciousness, and as th

accuracy; its usefulness, therefore, to you is highly problematical. i write this for real students and for those who seek to live the life of the spirit; the information which theorists seek is amply provided for both by me and many other exponents of the technicalities of the ageless wisdom. all i would remark is that as the point in the centre is the point of life and the permanent, persistent eternal one, so the related energies or petals are indicative of the state of consciousness which that eternal one is able at any stated point in time and space to express. this may be the relatively undeveloped state of consciousness of the savage, the consciousness of the average man or the highly developed consciousness of the initiate up to the third degree, or the still more vibrant awareness

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

the word "located" here with deliberation and because of the inferences to which it leads. this vaster field, as well as the smaller and more localised fields, provides the medium of transmission for all the energies which play upon and through our solar system, our planetary spheres and all forms of life upon those spheres. it forms one unbroken field of activity in constant ceaseless motion an eternal medium for the exchange and transmission of energies. in connection with this, and in order more correctly to understand, it will be useful to study individual man; in this way we can arrive at a faint comprehension of the basic and underlying truth. students should never forget the law of analogy as an interpretive agency. esotericism teaches (and modern science is rapidly arriving at the

f which our solar system is one, and in their turn the seven energy centres of the one to whom i have referred in my other books as the one about whom naught can be said. much has been given in the occult books of which the average astrologer remains profoundly unaware. it is essential that he learns to think in larger wholes and to be more deeply concerned with the emanating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power t

material fact and yet is eternally based on truth. the zodiac is, as you well know, the imaginary path of the sun in the heavens. it is therefore largely an illusion, from the exoteric point of view. but at the same time the constellations exist, and the streams of energy which pass and repass, intermingle and interlock throughout the body of space are by no means illusions but definitely express eternal relationships. it is the misuse of the- 38- a treatise on the seven rays- 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

energies ray, planetary, zodiacal and cosmic until he is "made anew" becomes the "new man" is sensitive to the entire range of spiritual vibrations in our solar system and has achieved that detachment which will enable him to escape from the wheel of rebirth. he has accomplished this by mounting the three crosses the cross of the personality or the changing form, the cross of the disciple or the eternal soul, and the cross of the spirit. this really means that he has passed through three momentous crises in his life cycle. i. the crisis of incarnation. the mutable cross the mounting of the wheel .personality and form life the cycle of rebirth in form. experience manifestation of manhood ii. the crisis of reorientation. the fixed cross the changing to the 2nd cross. the life of the soul pr

monad. it is the expression of will or power as it expresses itself through the great creative process. when the initiate (as we shall later see) transfers himself on to the cardinal cross from which he descended when coming into incarnation and mounted in its place the common or mutable cross, he no longer identifies himself with form or even with soul, but with the will of divinity and with the eternal plan and purpose. it becomes his plan and purpose. he knows no other in a sense which is unknown even to an initiate of the third degree. he then enters into the council chamber of god; he becomes a part of the conclave at shamballa; he functions no longer simply as a member of the hierarchy upon the mental plane. he can now function through all the three world centres humanity, the hierar

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

hat there is just a chance that i am wrong in my diagnosis and prescription. i have also a staunch belief in the fact of the human soul and of the ability of that soul to lead a man "out of darkness into light and from the unreal to the real" to quote the oldest prayer in the world. i had, in those days, to learn that "the love of god is broader than the measure of man's mind and the heart of the eternal is most wonderfully kind" but it was not a really kind god that i proclaimed. god was kind to me because he had opened my eyes and the eyes of those who thought as i did, but he was quite ready to send the rest of the unregenerate world to hell. the bible said so and the bible was always right. it could not possibly be wrong. i agreed at that time with the pronouncement of a famous bible i

record and say that i believed in conversion at that time and i believe in conversion today. i believed in the power of christ to save then and i believe in it a thousandfold more today. i know that people can turn from the error of their ways and i have seen them again and again find that reality in themselves which st. paul calls "christ in you, the hope of glory" upon that knowledge i stake my eternal salvation and the salvation of all mankind. i know that christ lives and that we live in him and i know that god is our father and that, under god's great plan, all souls eventually find their way back to him. i know that the christ life in the human heart can lead all men from death to immortality. i know that because christ lives we shall live also and that we are saved by his life. but

men. if he would not so change his life inevitably he went to hell at death where he burned forever in the lake of fire and brimstone. little by little, however, doubts began creeping into my mind and three episodes in my life began to assume engrossing mental proportions. their implications nagged at me and were largely responsible for an eventual change in attitude toward god and the problem of eternal salvation. let me relate them and you will then see the sequence of my interior disturbance. years ago, when i was in my early 'teens, my aunt in scotland had a cook called jessie duncan. we were very great friends ever since i was a little girl, escaping into her kitchen for a piece of cake which i knew would be there. during the day she was just the upper servant, standing when i went in

purpose or reason for man's existence at all. this i could not accept, nor is it widely accepted anywhere. then there is the "one creation" theory of the orthodox christian, which i had held without any speculation as to its truth. this posits an inscrutable god who sends human souls into incarnation for one life and, according to their actions and their thinking in that one life so will be their eternal future. it endows man with no past, only an important present and an endless- 80- the unfinished autobiography copyright 1998 lucis trust future a future dependent upon the decisions of one life. what governs god's decisions as to a man's place and background and equipment remains unknown. there seems no reason for what he does under this "one creation" plan. i had worried so over the appa

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

limitations which today control all forms; they ignore the time factor, and overlook the evolutionary process and also the point of development of the person concerned; their position is based on wishful thinking and on the innate desire of the average human being for comfort and physical harmony, and gloss the innate selfishness of their presentation of truth with the concept that all is to the eternal glory of god. unquestionably, disease and physical limitations of any kind will vanish, but this will only happen when the soul of the individual controls and the lower personal self becomes as much an automaton of the soul as the physical body is at this time the automaton of the emotional nature, of the mind, and occasionally (and only very occasionally for- 116- a treatise on the seven

o stand, for separation. they regard themselves as the chosen people and have an innate consciousness of that high destiny, forgetting their symbolic role and that it is humanity which is the chosen people and not one small and unimportant fraction of the race. factually and symbolically, they long for unity and cooperation, yet know not how to cooperate; factually and symbolically, they are the "eternal pilgrim; they are mankind, wandering through the mazes of the three worlds of human evolution, and gazing with longing eyes towards a promised land; factually and symbolically, they resemble the mass of men, refusing to comprehend the underlying spiritual purpose of all material phenomena, rejecting the christ within (as they did centuries ago the christ within their borders, grasping for

simply involve, if physically successful, the postponement of the plan of the soul for the person. success might mean the correction of wrong inner attitudes, of erroneous lines of thought, and at the same time leave the physical body as it was. it might mean the placing of the patient (through wise teaching and patience) en rapport with his soul and the consequent reorienting of the life to the eternal verities. it might consist in the proper preparation of the person for the tremendous purpose which we call death, and thus bring about the relief of pain in this way. the whole science of healing will shift eventually and increasingly into the realm of preventive medicine and the psychological adjustment of the individual within his group, and the providing of right living conditions, cor

inciple of love and light, and incited thereto by the example of the christ and the inner urge of our own souls. this teaching anent hell is a remainder of the sadistic turn which was given to the thinking of the christian church in the middle ages and to the erroneous teaching to be found in the old testament anent jehovah, the tribal god of the jews. jehovah is not god, the planetary logos, the eternal heart of love whom christ revealed. as these erroneous ideas die out, the concept of hell will fade from man's recollection and its place will be taken by an understanding of salvation upon the physical plane, which leads him to right the wrongs which he may have perpetrated in his lives on earth, and which enables him eventually to "clean his own slate" i seek not here to impose upon you

roposition, that the fear and horror of death is founded upon the love of form our own form, the forms of those we love and the form of our familiar surroundings and environment. yet this type of love runs counter to all our teaching anent the spiritual realities. the hope of the future, and the hope of our release from this ill-founded fear, lie in the shifting of our emphasis to the fact of the eternal soul and to the necessity for that soul to live spiritually, constructively and divinely within the material vehicles. into this concept again enters the thought of restitution. wrong concepts are therefore forgotten; the idea of elimination also enters in so that right focus is attained. integration demands consideration, so that absorption in the life of the soul will take the place of a

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

nowledge about nature and synthesize it into a body of integrated principles to establish the pythagorean-platonic-bruno cosmology, a world picture similar to the pantheism of eastern thought, wherein man can reverence nature because nature is worthy of awe and reverence. a humanism that is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and eternal cosmos yields the other pivot for the axis around which the new synthesis can move and grow. there is a remedy for "the sickness of modern man" and many of its constituents are found in this book on the education of the future. the implementation of the principles involved is the work of humanity itself. that its theories are not beyond the need and grasp of contemporary educationists is b

orted tendencies and retrogressive ideals the race must eventually emerge. it is the realisation of this which has produced in some nations the overemphasis on the national- 71- education in the new age copyright 1998 lucis trust or racial good and on the state as an entity. it has led to the undermining of the hierarchical structure of the social order. this hierarchical structure is a basic and eternal reality, but the concept has been so distorted and so misused that it has evoked a revolt in humanity and has produced an almost abnormal reaction to a freedom and a license which are assuming undesirable dimensions. the widespread demand of the youth of the world today (in some countries) for a good time, their irresponsibility and their refusal to face the real values of life, are all in

tal or etheric body and the soul vehicle. one is the result of aeons of incarnating life and becomes in time a powerful repository of energies gathered out of a wide range of contacts, though conditioned by the ray type in its three aspects. the etheric body exists and is today functioning powerfully. the soul body is in process of being slowly constructed, and is that "house not made with hands, eternal in the heavens" to which the new testament refers (ii cor. 5: l. it is interesting to note that the old testament refers to the etheric body (ecc. 12:6-7) and its construction, and the new testament deals with the building of the spiritual body. 3. the science of the antahkarana must be studied in three ways: a. concretely and in relation to the etheric body, which is a substantial, tangib

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ant turning of the mind to the need for light and the prospect of illumination cannot and will not be ineffectual. also, as the work of the triangles grows and the network spreads all over the earth, the idea of a downpouring of light and goodwill (which is the immediate aspect of love required today among men) can be looked for; nothing can prevent the appearance of the expected results, for the eternal law holds good. the illumination of men's minds, so that they can see things as they are, can apprehend right motives and the way to bring about right human relations, is now a major need; the motivating power of goodwill is an essential to right action; given these two light and love it will not be many decades before the idea of right human relations will have become the ideal of the mas

my task within my ashram is to train disciples to recognise the new, emerging ideas and translate them into the concepts which will condition human thinking in the cycle just ahead. the second stage of this training involves the cultivation of a correct sense of timing. this will prevent the disciple from taking precipitate or premature action; it will give him the key to the real meaning of the eternal now the synthesis of past, present and future. he will next be taught the art of precipitation, or the mode of conveying these ideas to the minds of the intellectuals in the world. through these concrete and receptive minds the presented ideas are transformed into ideals and then are brought to the attention of humanity. the place and the responsibility of the intelligentsia is not yet ful

into that which lies beyond the planet and is fused and blended in a solar sense with the voice of him who has brought all into being, and with the will of him who is carrying all forms of his livingness towards the perfection which he purposes; in so doing, the great processes of redemption are furthered, to which all world saviours (in relation to humanity) are the symbol, the guarantee and the eternal testimony. in giving you these two meditations, i would remind all who undertake to use these meditative forms that they will not prove effective and of the needed vital potency unless the one who thus meditates identifies himself with the purpose and objective of the meditation, dedicates himself to cooperation with this objective and redeems all aspects of his own life in conformity with

the betterment of human relationships. the christ himself (two thousand years ago) tried to demonstrate this mode of helpful activity; he kept the esoteric teaching for the few, the very few, who could approach understanding, but he dealt with the masses from the angle of commonsense and physical plane helpfulness. have this ever in mind. i have been for some time seeking to impress upon you the eternal fact that the entire universe has been created and its evolution processed through the power of thought, which is only another word for controlled meditation. this covers the combined meditation of numerous subjective, spiritual and mental groups; the laws of this meditative work are the result of certain mental determinations, which embody the will of the planetary logos and are imposed u

m and is concerned with the revelation of group feeling. it is related to the astral nature. formula two. deals with alignment. it concerns the revelation of the group antahkarana and is related to the mind nature, in which the antahkarana is anchored. formula three. deals with certain changes in the soul nature. it is concerned with the relation of time and space, and is therefore related to the eternal now. formula four. deals with the life aspect. it is concerned with the revelation of the nature of life, and is therefore related to the circulation and interplay of energy. formula five. deals with the will aspect. it is concerned with the revelation of divine purpose, and is therefore related to shamballa. formula six. deals with the nature of death. it is concerned with the revelation

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

wakened the illusion is complete and real. devotees can therefore tune in with great facility on this illusory form and be completely deceived. its vibration is of a relatively high order. its mental effect is like a beautiful parody of myself and serves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps down. because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness and of disaster. forms of flattery ar

act alone. instead, having done all that was permissible, they now stand beside suffering and bewildered humanity and with the deepest compassion and love will help men to right the wrongs they have initiated, to learn the needed lessons and to come through this crisis (which they have themselves precipitated) enriched thereby, and purified in the fires of adversity. these are not platitudes but eternal truths. this world crisis, with all its horror and suffering, is in the last analysis the result of successful evolutionary processes. we are ready to recognise that when a man's life cycle has been run and he has learnt the lessons which the experience of any particular life has been intended to teach, his physical body and the inner form aspects (making the sum total of his personality e

death. nevertheless, for the progress of the soul of the individual and the soul of humanity, death is inevitable, good and necessary; it is also a practice with which we are all most familiar in our own experience and in watching it in others. but we need to remember that the worst death of all (as far as humanity is concerned) would be if a form of civilisation or a body form became static and eternal; if the old order never altered and the old values were never transmuted into higher and better ones, that would indeed be a disaster. we need to bear in mind also that the forces of destruction or death are two-fold: first, the rapidly emerging and developing life with its demand for more room for expression and fuller experience, and its spiritual aspiration for change and progress; and

piration for change and progress; and secondly, the reactionary forces and the conservative attitudes which adhere to the well known and the familiar, and which hate the new, the untried and the unknown. both of these produce the great and divine transition from the past into the future, and from the old into the new, from experience into fruition and then into experience again. the realities are eternal and undying; the forms are ephemeral and temporary; the soul is persistent and deathless; the form is changing and doomed to die. the processes of evolution have in the past and will in the future prove successful in bringing forms to birth, to maturity and to death. but (and this is the interesting and significant point) humanity is for the first time aware of process. it has for the firs

quilibrium, synthesis and understanding, plus a spirit of invocation which is basically an action, producing reaction. this demonstrates as the first great creative and magical work of which humanity is capable, swinging, as it does, all the three divine aspects into a simultaneous activity in line with the will of god. we come now to the last two phrases which summarise the effects synthetic and eternal (and consequently lasting) which the establishment of direct relationship with shamballa will produce in the two other planetary centres, the hierarchy and humanity. i refer to effects which will express themselves as a group activity, motivated by the essential values of selflessness and persistent effort (which is sustained concentration, in the last analysis) and thereby producing condi

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

n comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. in the heart of every man lies hid the flower of the intuition. on that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its meed of recognition and understanding. introductory statement- 7- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust i have called you from refreshment to labour at this time (october 1942) because the coming few days are exceedingly busy ones for me as they are for all members o

distinctions should be pondered with care. the laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the one in whom we live and move and have our being. there is no avoiding these laws in the last analysis, and there is no denying them, for we are eternally swept into activity by them and they govern and control (from the angle of the eternal now) all that happens in time and space. orders and commands are the feeble interpretations which men give to what they understand by law. in time and space, and at any given moment and in any given location, these- 16- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust commands are issued by those who are in a position of authority or who seem

ward moving in order eventually to express some "intention" of the divine creating logos. when the initiate grasps this and identifies himself with it, his goodwill expands into the will-to-good. plan and quality give place to purpose and method. plans are fallible and tentative and serve a temporary need. purpose, as expressed by the initiate is permanent, farsighted, unalterable, and serves the eternal idea. 3. the stage wherein after the fourth initiation there is direct unbroken relation between the monad, via the triad, and the form which the master is using to do his work among men. this form may be either his temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which theosophists give the technical but cumbersome word "mayavirupa"

in a vital life-giving breath to others. the masses are hearing the sound of the a.u.m. and, in their higher brackets, are finding that a.u.m. the expression of something from which they seek release. the aspirants and disciples of the world are hearing the o.m. and in their personal lives the a.u.m. and the o.m. are in conflict. this may represent a new idea to you, but it conveys an idea of an eternal fact. it may help you to gain an understanding of this phase if i point out for you that for this first group the o.m. can be portrayed in the following symbol as expressing the material m nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. you will see, therefore, how the teaching leads man progressively onward and how the occult sc

ument whose purpose is to fulfill the plan. thus the great syntheses are slowly taking place. it has taken many aeons, for evolution (especially in the earlier stages) moves slowly. in the post-war period and when the new structure of the coming world order is taking shape, the process will be speeded considerably; this will not, however, be for a hundred years, which is but a brief moment in the eternal history of humanity. from synthesis to synthesis the life of god passes. first the synthesis of the atomic lives into ever more perfect forms until the three- 38- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust kingdoms of nature appear; then the synthesis in consciousness, enabling the human being to enter into the larger awareness of the wh

ALICE BAILEY THE LABOURS OF HERCULES

ness that we are integral parts of a greater whole, and that knowledge of the divine sumtotal can alone reveal the vaster purpose. these are the ideas that must eventually supersede our personal concentrations. our small life histories must disappear in the larger picture. hercules astrologically enacted the life history of every aspirant, and demonstrated the part which the unit must play in the eternal enterprise. a great eastern teacher has expressed in connection with the zodiac and astrology this suggestive thought- 8- the labours of hercules "that astrology is a science and a coming science is true. that astrology in its highest aspect and its true interpretation will eventually enable man to focus his understanding and to function rightly is equally true. that in the revelations tha

who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44] the cross of the disciple, and the following extract is of interest in this connection "the sky is mystically spoken of as the temple, and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign leo represents fire or spirit; taurus, earth or body;

e have here held pictorially in front of us the consummation in capricorn, wherein the goat scales the mountain top. we also have the portrayal of that greater cycle which includes the progress of the soul from cancer to capricorn, but which begins in aries, the ram, and ends in pisces, the fishes. a close analysis of the symbolism of the zodiacal signs deepens in one the strong conviction of the eternal picturing of truth and the constant holding before our eyes of the story of the evolution of matter in form, of consciousness, of spirit and of life. argo stretches all the way from cancer to capricorn and is one of the largest of the constellations. it has in it sixty-four stars, of which the brightest is canopus. its symbolism [92] therefore, covers the life of the aspirant from the time

starts with the bird of matter and ends with the bird of spirit. it is interesting to note that in aquarius, the consummating sign to leo, we find cygnus, the swan, the symbol of the bird of spirit. in the voice of the silence we read "and then thou canst repose between the wings of the great bird. aye, sweet to rest between the wings of that which is not born, nor dies, but is the aum throughout eternal ages. and in a footnote h.p.b, referring to the bird or swan, quotes "says the rig-veda. the syllable a is considered to be the bird hamsa's right wing, u its left, and m its tail (the chakras by c. w. leadbeater) in the zodiac of denderah, leo and the three attendant constellations are pictured as forming one great sign, for the lion is seen treading on the serpent. corvus, the raven, is

they become beneficent powers? can the energy that produces thought be utilized as the power of synthesis that results in a sense of identification with all living things? the experience of hercules indicates that such possibilities exist, and that he- 84- the labours of hercules who would subdue the hydra of the passions and the separative mind must solve problems of this nature. 2. comfort. an eternal sense of dissatisfaction spurs man to ever greater heights of achievement. comfort is often a brake upon such striving. clogged down with possessions and blunted by the beguiling sense of comfort, the spirit wilts and fades. the prisoner of comfort sinks back in apathy, forgetting the struggles and trials that temper the keen blade of spiritual striving. the will to search, the impelling d

AN INTRO TO STUDY OF THE KABALAH

ed by the divine fiat. it has been suggested by some learned authors that these kabalistic ideas resemble those of the alexandrian philosophy and of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us more fully consider the conceptions of the divinity. isaac myer writes--god may be regarded from four points of view; as the eternal one, or ain sup, ain suph; as ahih, aheie, i am; as ihvh, who was, is and will be; and as alhim, elohim, god in nature, called adonai or lord. in the english old testament the word ihvh is translated lord, and elohim by god: boutell calls jah a contraction of jehovah. the jehovah of the old testament--as a tribal deity of personal characteristics, demonstrating his power and glory to a cho

t is nearly identical with the kabalistic doctrine of all things being but emanations from a divine source, and matter but an aspect. other philosophers have discussed the same theory in the controversy of nominalism versus realism: does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit--says the kabalah--and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self-existing, with succesive waves of action and passivity. this spirit is the true deity, or infinite being, the "ain suph" the cause of all causes, and of all effects. all emanates from "that" and is in "that" the universe is an immanent offspring of the divine, which is manifested in a million forms

f the lowest manifestation of spirit, or spirit is the highest manifestation of matter. spirit is the only substance "matter" says a kabalist "is the mere residuum of emanation, but little above non-entity" the hindoo philosopher called matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plan

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

mentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one says 'betake thyself to this form' instantly the soul excuses himself, saying 'oh governor of the world, i am satisfied with the world in which i have been so long: if it please thee, do not force me into this foul body, for i am a spirit' the holy one, blessed be he, answers 'the world i am about to send thee into is needed for thee, it is to pass down through it that i formed thee fr

ANATHEMA OF ZOS

mach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the horrors without sex, for ye are worthless to off

APOCALYPSE MOSES

paradise. 2 but your father adam wept before the angels opposite paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to take away fragrant herbs from paradise, so that i may offer an offering to god after i have gone out of paradise that he hear me" 4 and the angels approached god and said "ja'el, eternal king, command, my lord, that there be given to adam incense of sweet odour from paradise and seeds for his food" 5 and god bade adam go in and take sweet spices and fragrant herbs from paradise and seeds for his food. 6 and the angels let him go and he took four kinds: crocus and nard and calamus and cinnamon and the other seeds for his food: and, after taking these, he went out of paradis

but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. 5 amen (holy, holy, holy is the lord of hosts. to whom be glory and power for ever and for ever amen (then the archangel joel glorified god; saying 'holy, holy, holy lord, heaven and earth are full of thy glory.)the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long

APOCRYPHON OF JOHN

o exists as incorruption, which is in the pure light into which no eye can look "he is the invisible spirit, of whom it is not right to think of him as a god, or something similar. for he is more than a god, since there is nothing above him, for no one lords it over him. for he does not exist in something inferior to him, since everything exists in him. for it is he who establishes himself. he is eternal, since he does not need anything. for he is total perfection. he did not lack anything, that he might be completed by it; rather he is always completely perfect in light. he is illimitable, since there is no one prior to him to set limits to him. he is unsearchable, since there exists no one prior to him to examine him. he the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/ap

completely perfect in light. he is illimitable, since there is no one prior to him to set limits to him. he is unsearchable, since there exists no one prior to him to examine him. he the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 2 of 12 8/16/2006 5:17 pm is immeasurable, since there was no one prior to him to measure him. he is invisible, since no one saw him. he is eternal, since he exists eternally. he is ineffable, since no one was able to comprehend him to speak about him. he is unnameable, since there is no one prior to him to give him a name "he is immeasurable light, which is pure, holy (and) immaculate. he is ineffable, being perfect in incorruptibility (he is) not in perfection, nor in blessedness, nor in divinity, but he is far superior. he is not c

lory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the mother-father, the first man, the holy spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth" requested from the invisible, virginal spirit- that is barbelo- to give her foreknowledge. and the spirit consented. and when he had consented, the foreknowledge came forth, and it stood by the forethought; it originates from the thought of the invisible, virginal spirit. it glorified him and his perfect power, barbelo, for i

fied him and his perfect power, barbelo, for it was for her sake that it had come into being "and she requested again to grant her indestructibility, and he consented. when he had consented, indestructibility came forth, and it stood by the thought and the foreknowledge. it glorified the invisible one and barbelo, the one for whose sake they had come into being "and barbelo requested to grant her eternal life. and the invisible spirit consented. and when he had consented, eternal life came forth, and they attended and glorified the invisible spirit and barbelo, the one for whose sake they had come into being. the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 3 of 12 8/16/2006 5:17 pm "and she requested again to grant her truth. and the invisible spirit consented

nted. and when he had consented, truth came forth, and they attended and glorified the invisible, excellent spirit and his barbelo, the one for whose sake they had come into being "this is the pentad of the aeons of the father, which is the first man, the image of the invisible spirit; it is the forethought, which barbelo, and the thought, and the foreknowledge, and the indestructibility, and the eternal life, and the truth. this is the androgynous pentad of the aeons, which is the decad of the aeons, which is the father "and he looked at barbelo with the pure light which surrounds the invisible spirit, and (with) his spark, and she conceived from him. he begot a spark of light with a light resembling blessedness. but it does not equal his greatness. this was an only-begotten child of the

ARADIA GOSPEL OF THE WITCHES

t that they could be made perfectly by my process, adding,however, that they would cost too much to make it profitable. i admit that i have little faith in lost artsbeyond recovering. described in my book (unpublished) on the hundred minor arts. 34 in a very recent work by messrs. niceforo and sighele, entitled la mala vita a roma evil lifein rome, there is a chapter devoted to the witches of the eternal city, of whom the writer saysthey form a class so hidden that the most roman of romans is perhaps ignorant of their exis-tence. this is true of the real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)diana as giving beau

BAPHOMANTIS LUCIFERIAN SATANIC MASS

it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucifer i bless thee with the waters of life! female: dip your finger into the chalice, then on your forehead draw an inverted pentagram, then kneel down before the alter and say: i who am the joys and pleasures of life, which strong men have forever sought, have come to give you, lord lucifer, my eternal love, to serve you for all of eternity, accept me now for i am truly yours forever! i shall take comfort within you. accept me always as your own, blood of your own blood, flesh of your own flesh, shed me in your darklight, and hold me forever in your warm and loving embrace.veni, omnipotens aeternae diabolus, hail lucifer! male: do the same but say: i through you have gained knowledge and

BASIL VALENTINE TWELVE KEYS

od. when i had spent some years at the monastery, i found that after i had performed my work and my daily devotions i still had some time on my hands. this i did not wish to pass in idleness, lest my evil thoughts should lead me into new sins; and so i determined to use it for the study and investigation of those natural secrets by which god has shadowed out twelve keys of basil valentine 4 of 95 eternal things. so i read a great many books in our monastery written in olden times by philosophers who had pursued the same study, and was thereby stimulated to a more ardent desire of knowing that which they also knew. though i did not make much progress at first, yet at last god granted my earnest prayer, and opened my eyes that i might see what others had seen before me. in the convent there

ighest of earthly treasures for your health and comfort in this valley of sorrow. i write about it, not for my own good, but for that of posterity, and though my words be few and simple, that which they import is of immeasurable magnitude. ponder them well, that you also may find the rock which is the foundation twelve keys of basil valentine 6 of 95 stone of truth, the temporal blessing, and the eternal reward. twelve keys of basil valentine 7 of 95 the tract of basilius valentinus, the benedictine, concerning the great stone of the ancient sages. in the preface, gentle reader, and zealous student of this art, i promised to communicate to you a knowledge of our corner stone, or rock, of the process by which it is prepared, and of the substance from which it was already derived by those an

it? there can be no doubt, then that it must be the root, or first substance, of metals, from which all metals derive their origin. it is, twelve keys of basil valentine 11 of 95 therefore, necessary that we should now proceed to speak of the generation of the metals. in the beginning, when the spirit of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be apprehended by faith. to each creature god gave its own seed, wherewith

esh and blood, and also possess a vitalizing spirit, but are destitute of the rational soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better place. but there is no resurrection for the brute beasts

ou have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this matter to you more plainly and openly, i am prohibited from doing so by twelve keys of basil valentine 16 of 95 the law of god, and by the fear of his wrath, and of eternal lest the gift of the most high should be abused. if, however, you do not understand the theoretical part of my work, perhaps the practical part will serve to enlighten you more fully. i will therefore proceed to shew how, by the help of god, i was enabled to prepare the stone of the ancients, and, for your further instruction, i will add twelve keys, in which i give a figurative account of

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

nterdependent. this true nature is called "emptiness" meaning all things are devoid of innate and immutable nature separate from its context. emptiness states that nothing can be separated from its surroundings and reduced to quintessential elements.27 this is an expansion of the notion of no-soul (skt. an.tman, an early and universal buddhist belief that individuals do not possess changeless and eternal souls, but are merely the combination of mental constituencies conditioned by karma. this is important because it allows these indigenous notions of souls to continue to be recognized within a buddhist framework. souls exist, but only on a relative level. an advanced buddhist practitioner more aware of the ultimate truth will recognize that the various kinds of souls discussed above are si

BLAVATSKY H P ANTHROPOGENESIS

ion of geological periods, but rather in their perfect accord on one point, for a wonder, and this a very important one. they all agree that during "the miocene age- whether one or ten million years ago- greenland and even spitzbergen, the remnants of our second or hyperborean continent "had almost a tropical climate" now the pre-homeric greeks had preserved a vivid tradition of this "land of the eternal sun" whither their apollo journeyed yearly "during the miocene age, greenland (in n. lat. 70 degrees) developed an abundance of trees, such as the yew, the redwood, the sequoia, allied to the californian species, beeches, planes, willows, oaks, poplars and walnuts, as well as a magnolia and a zamia" says science; in short greenland had southern plants unknown to northern regions. and now t

grew freely- if they knew of all this, who then told them of it? in[[vol. 2, page] 12 the secret doctrine. their day, and for ages previously, greenland must certainly have been already covered with perpetual snows, with neverthawing ice, just as it is now. everything tends to show that the land of the short nights and the long days was norway or scandinavia, beyond which was the blessed land of eternal light and summer; and to know of this, their tradition must have descended to the greeks from some people more ancient than themselves, who were acquainted with those climatic details of which the greeks themselves could know nothing. even in our day, science suspects beyond the polar seas, at the very circle of the arctic pole, the existence of a sea which never freezes and a continent wh

he third humanity- those who fell into generation, or from androgynes became separate entities, one male and the other female- are said to be under the direct influence of venus "the little sun in which the solar orb stores his light" the summation of the stanzas in book i. showed the genesis* of gods and men taking rise in, and from, one and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle

y bishop temple. force thus is not synchronous with the first objectivation of mulaprakriti. but as, apart from it, the latter is absolutely and necessarily inert- a mere abstraction- it is unnecessary to weave too fine a cobweb of subtleties as to the order of succession of[[footnote(s* according to dr. a. wilder's learned definition, genesis[[genesis, is not generation, but "a coming out of the eternal into the kosmos and time "a coming from esse into exsistere" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passiv

ted in later ages. another allegory, in harivansa, is that sukra went to siva asking him to protect his pupils, the daityas and asuras, from the fighting gods; and that to further his object he performed a yoga rite "imbibing the smoke of chaff with his head downwards for 1,000 years" this refers to the great inclination of the axis of venus (amounting to 50 degrees, and to its being enveloped in eternal clouds. but it relates only to the physical constitution of the planet. it is with its regent, the informing dhyan chohan[[footnote(s[[footnote continued from previous page] have chosen the crescent for their national arms. venus has always been identified, since the establishment of roman catholic dogmatism, with satan and lucifer, or the great dragon, contrary to all reason and logic. as

BLAVATSKY H P COSMOGENESIS

t, even the little that is now given is better than complete silence upon those vital truths. the world of to-day, in its mad career towards the unknown- which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist- is rapidly progressing on the reverse, material plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our spirit-soul. that soul becomes with every new generation more paralyzed and atrophied. the "amiable infidels and accomplished profligates" of society, spoken of by greeley, care little for the revival of the dead sciences of the past; but there is a fair minority of earnest students who are entitled t

als of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, mangled out of recognition, between the two cars of jagannatha- bigotry and materialism; one accepting too much, the other denying all. wise is he who holds to the golden mid-point, who believes in the eternal justice of things. says faigi diwan, the "witness to the wonderful speeches of a free-thinker who belongs to a thousand sects "in the assembly of the day of resurrection, when past things shall be forgiven, the sins of the ka'bah will be forgiven for the sake of the dust of christian churches" to this, professor max muller replies "the sins of islam are as worthless as the dust of christia

, arrived at the vast creative, or rather evolutionary plan "by a clairvoyant wisdom superior to all consciousness" which in the vedantic language would mean absolute wisdom. only those who realise how far intuition soars above the tardy processes of ratiocinative thought can form the faintest conception of[[footnote continued on next page[[vol. 1, page] 2 the secret doctrine. it is the one life, eternal, invisible, yet omnipresent, without beginning or end, yet periodical in its regular manifestations, between which periods reigns the dark mystery of non-being; unconscious, yet absolute consciousness; unrealisable, yet the one self-existing reality; truly "a chaos to the sense, a kosmos to the reason" its one absolute attribute, which is itself, eternal, ceaseless motion, is called in eso

he idea of affinity- an occult teaching. from the beginning of man's inheritance, from the first appearance of the architects of the globe he lives in, the unrevealed deity was recognised and considered under its only philosophical aspect- universal motion, the thrill of the creative breath in nature. occultism sums up the "one existence" thus "deity is an arcane, living (or moving) fire, and the eternal witnesses to this unseen presence are light, heat, moisture- this trinity including, and being the cause of, every[[footnote(s[[footnote continued from previous page] that absolute wisdom which transcends the ideas of time and space. mind, as we know it, is resolvable into states of consciousness, of varying duration, intensity, complexity, etc- all, in the ultimate, resting on sensation

self an initiate, when saying in cratylus that[[theos] is derived from the verb[[theein "to move "to run" as the first astronomers who observed the motions of the heavenly bodies called the planets[[theoi, the gods (see book ii "symbolism of the cross and circle) later, the word produced another term[[aletheia "the breath of god[[vol. 1, page] 3 proem. phenomenon in nature* intra-cosmic motion is eternal and ceaseless; cosmic motion (the visible, or that which is subject to perception) is finite and periodical. as an eternal abstraction it is the ever-present; as a manifestation, it is finite both in the coming direction and the opposite, the two being the alpha and omega of successive reconstructions. kosmos- the noumenon- has nought to do with the causal relations of the phenomenal world

BLUE EQUINOX

only to be pure, that is, single, as explained above, but also .unassuaged of purpose. this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly, the .lust of result. is a thing from which it must be delivered. but the phrase may also be interpreted as if it read .with purpose unassuaged..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 thisharb (see equinox i, vii, 105) or such others as may from one time to another b

he creation of the world, that the pain of division is as nothing, and the joy of dissolution all. it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some .sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. this is the only point to bear in mind, that every act must be a ritual, an act of worship, a sacrament. live as

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 blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! the equinox 50 to me. and with these words .the manifestion of nuit is at an end. iii in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of thing, the central core of all being. the manifested universe comes from the marriange of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine ecstasy. hadit telles us of himself .i am the flame that burns in every h

of the prophet.secret, o prophet! a feast for the supreme ritual, and 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 you own acceptance of this new law, and you are not asked to believe anything, to accept a string of foolish fables beneath the intellectual level of a bushman and the moral level of a drug-fiend. all you have to do is to be yourself, to do your will, and to rejoice .dost thou fail? art thou sorry? is fear in thine heart. he says again .where

disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of t

BOOK OF ENOCH

hteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with his host, and will appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and

.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persevered in, nor observed, the law of the lord. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to all the righteous. and they will curse you sinners forever. 5.7] for the chosen; there will be light, joy, and peace, and they will inherit the earth. but for you, the impious, there will be a curse. 5.8] when wisdom is given to the chosen they will all live, and wi

ot again do wrong, either through forgetfulness, or through pride. but those who possess wisdom will be humble. 5.9] they will not again do wrong, and they will not be judged in all the days of their life, and they will not die of wrath or anger. but they will complete the number of the days of their life. and their life will grow in peace, and the years of their joy will increase in gladness and eternal peace; all the days of their life. 3) rebels among the watchers (pages 15-17) this is the story of the fallen angels. the beginning, 6.1-2, is virtually identical with genesis 6.1-2. in enoch's book, we get their names and many other details. at 6.6, enoch explains the naming of mount hermon- in hebrew it means curses. the mountain that he was actually referring to is possibly somewhere ne

ing of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everything, and there is nothing that can be hidden from you. 9.6] see then what azazel has done; how he has taught all iniquity on the earth and revealed the eternal secrets that are made in heaven. 9.7] and semyaza has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the s

s, and the reprobates, and against the sons of the fornicators. and destroy the sons of the fornicators, and the sons of the watchers, from amongst men. and send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days. 10.10] and they will petition you, but the petitioners will gain nothing in respect of them, for they hope for eternal life, and that each of them will live life for five hundred years" 10.11] and the lord said to michael "go, inform semyaza, and the others with him, who have associated with the women to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills

BOOK T

g flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph ju

ation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering

BOOK OF BLACK SERPENT

apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember

BOOK OF PLEASURE

ly modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not rele

this is his only release. by it he may put his pleasure where he will, and find satisfaction. the book of pleasure (self love) get any book for free on: www.abika.com 7 the consumer of religion kia, in its transcendental and conceivable manifestation. of name it has no name, to designate. i call it kia i dare not claim it as myself. the kia which can be expressed by conceivable ideas, is not the eternal kia, which burns up all belief but is the archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies*(1. the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in

deas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplici

its opposition, our own evil. the offspring of ourselves, we are the conflict of what we deny and assert of the kia. it would seem as though we cannot be too careful in our choice, for it determines the body we inhabit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange

rgetfulness-it may be the chance of its reality for you? when the prayer-(you are always praying) has transmutated to its blasphemy-you are attractive enough to be heard-your desire is gratified! what a somersault of humility! whether god is projected as master by fear or as the dweller within by love gods we are all the time, that is why divinity is always potential. its constant generation, the eternal delay-is life. this envy of the master or creator-the ultimate hope to follow in manner is also existence and the forfeiture of "life! the book of pleasure (self love) get any book for free on: www.abika.com 12 there is no scientific fact, it ever implies its opposite as equal fact, this is the "fact" then why trouble to prove anything a fact? this vain hope to prove finality is death itse

CASE PAUL F THE BOOK OF TOKENS

113 mem 119 nun 127 samekh 137 ayin 145 peh 153 tzaddi 159 qoph 167 resh 173 shin 179 tav 185 epilogos 193 prologos* 0 hearken, o israel, unto my voice, and give ear to mine instruction. my word shall go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and creatures, yet fixed in the heart of every one. 2 from me the shining worlds flow forth, to me all at last return, yet to me neither men nor angels may draw nigh, for i

n night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and creatures, yet fixed in the heart of every one. 2 from me the shining worlds flow forth, to me all at last return, yet to me neither men nor angels may draw nigh, for i am known only to myself. ever the same is mine inmost being; absolutely one, complete, whole, perfect; always itself; eternal, infinite, ultimate; formless, indivisible, changeless. the book of tokens 3 of all existences i am the source, the continuation, and the end. i am the germ, i am the growth, i am the decay. all things and creatures i send forth; i support them while yet they stand without; and when the dream of separation ends, i cause their return unto myself. i am the life, and the wheel of the law, and

m for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in all the acts of men, of beasts, of plants, yea, and of things which seem inanimate, as well. aleph am i, the patient burden-bearer, strong to carry the heavy load of the manifest. aleph am i, the eternal worker, by whose might all fields are tilled, and from whose life all seeds derive their growth and increase. aleph am i, the first and the root. from mine unfathomable will the universe hath its beginning. in my boundless wisdom are the types and patterns of all things. before all worlds i was; in all worlds i am; and when worlds are but a memory, i shall be. comment on aleph* a l e p h

hose first ground is life, and not mere being. thou knowest me not, o israel, if thou regardest me only as" he who is" they know me indeed who know that i am "he who liveth" i am life itself, and without mind there is no life. i am the essence of mind, and the essence of mind is will. of my will all created wills are but reflections, and. the essence of that will- what is it but desire? i am life eternal, and i am the eternal longing for manifestation, because of which i bring forth the shining worlds. for this do i divide myself, becoming two. 4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is

st three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the eternal longing. this is an example of the author's use of gematria, the qabalistic method of establishing identities of meaning between words of the same number. each hebrew letter is also a number' the number of a word is the sum of the numeral values of its letters. the hebrew for "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ng powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to

ays that the thoughts and deeds we accumulate in our lifetime may either progress us towards spiritual perfection- if good- or indicate, if bad, that we need to learn lessons in subsequent lives to right our mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, includin

lity, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis

to life. but isis searched once more and, assisted by nephthys, remodelled the bones into osiris' form and restored her husband to life once more. when their son horus, the sky god, became a youth, he fought to avenge his father against seth. the divine judges, including thoth, god of wisdom, met in the great hall of judgment and decided that osiris should become not a living king once more, but eternal king and judge of the underworld. osiris was also god of vegetation, the fertile, flooding nile and the corn, and so represented the annual dying of the land and rebirth with the flood. he is normally pictured as a man, bound in mummy wrappings. osiris is an important icon of the annual cycle of sacrifice and resurrection but, as with all the sacrifice gods, it is the female power that cau

should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination [insert pic p078- ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, daughter of the mountain himalaya. she is a natural focus for healing rituals, as well as for happiness, fertility and prosperity, and for water magick. iduna iduna is the viking goddess of eternal youthfulness, health and long life. as goddess of spring, she possessed a store of golden apples that endowed immortality, seite 43 wicca01.txt fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. da

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rchgoers as something evil and negative.a danger to be opposed and subdued with a stronger, christian "magic" a more explicit adoption of supernaturalism in a religious context occurred within the black spiritual churches, a network of congregations that emerged within cities in the united states after the turn of the twentieth\ 114\ century. its earliest officially chartered congregation was the eternal life spiritualist church, founded in 1913 in chicago. the city was a veritable mecca for thousands of blacks who left the south between 1914 and 1918, and subsequently between 1939 and 1945, during what became known as the great migration. fleeing labor exploitation, a devastated agricultural economy, and jim crow segregation, masses of black southerners poured into chicago and other north

e between conjure and christianity, we can see tensions as well. i wish to underscore the fact that even though conjuring practices were compatible with the religious beliefs of many black americans, these two traditions were not identical. conjure did not develop into a comprehensive system of tenets and doctrines, as did christianity, nor was it concerned with the larger questions of salvation, eternal life, or destiny. rather, conjuring tended to supplement the traditions that many african americans had adopted. conjure practitioners did not eschew christianity but often accommodated christianity within their own complex of supernatural beliefs. with its diverse sources of inspiration, conjure, like christianity, offered power to the powerless. and today, it figures as a relevant force

hrist association, located in kansas city, which has over one hundred affiliate congregations in cities such as chicago, detroit, baltimore, and st. louis. see baer, black spiritual movement, pp. 25.26; and james daniel tyms "a study of four religious cults operating among negroes (master's thesis, howard university, washington, d.c, 1938. 49. in the same decade of the founding of leaf anderson's eternal life spiritual church in chicago, spiritual congregations appeared in cities throughout the united states. it is not clear whether these early churches were affiliated with leaf anderson's original association. the presence of spiritual churches in various metropolitan areas was reported by contemporary observers in the early part of the twentieth century. see ira d. reid "let us prey" opp

CHRONOLOGIA RORISPERGIUS

ac plus the decans. 1251- 1259 mongke khan 1251: hulegu leads the mongol invasion of persia and establishes the ilkhanate. 1253-1341 ubertino of casale spiritual franciscan joachite leader. 1253-1255 william of rubruck, traveled through the mongol domains. 1254: a franciscan student, gerard of borgo san donnino, publishes the works of joachim of fiore with a commentary proclaiming them to be the "eternal evangel" which supercedes the old and new testaments. thus ensues uproar and censure leading to the appointment of bonaventure, replacing john of parma as leader of the franciscans. 1255: hulegu, the ilkhan, invades the middle east and captures bagdhad, which becomes the capital of the ilkhanate c.1255-1300 guido cavalcanti leader of the fedeli d'amore and initiator of dante. 1256 latin tr

e book of sacred magic, attributed to abraham ben simeon of worms, describing a journey undertaken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalistic

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ord, departed from me. but in her mounting upward, she gave so mighty a blast on her gallant trumpet, that the whole hill echoed from it, and for a full quarter of an hour after, i could hardly hear my own words. in so unlooked for an adventure i was at a loss, how either to advise or to assist my poor self, and therefore fell upon my knees and besought my creator to permit nothing contrary to my eternal happiness to befall me. whereupon with fear and trembling, i went to the letter, which was now so heavy, that had it been mere gold it could hardly have been so weighty. now as i was diligently viewing it, i found a little seal, on which a curious cross with this inscription, in hoc signo vinces, was engraved. o page 2 now as soon as i espied this sign i was the more comforted, as not bein

eptre, we were afterwards installed knights with the usual page 86 ceremonies, and amongst other privileges set over ignorance, poverty, and sickness, to handle them at our pleasure. and this was afterwards ratified in a little chapel (to which we were conducted in procession) and thanks returned to god for it. i also hung up there at that time my golden fleece and hat, and left them there for an eternal memorial, to the honour of god. and because everyone had to write his name there, i wrote thus: the highest wisdom is to know nothing. brother christian rosenkreutz knight of the golden stone a.d. 1459. others wrote likewise, each as it seemed good to him. after this, we were again brought into the hall, where, having sat down, we were admonished quickly to think what we each one would wis

COLLIER IRENE CHINESE MYTHOLOGY

in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give him a more important job. monkey creates a mess in heaven next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and sneaked into the garden where he gorged himself on the ripe peaches. then he curled up and fell asleep in the orchard. unbeknownst to monkey, a great feast was being prepared for the gods. that after

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ing banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it i

COSIMANO CHARLES ELEMENTARY PSIONICS

sformed, but it does not die. it is always there in one form or another. it never ceases to exist. now, let us consider this. if your body is made up of energy, what are your thoughts made of? is it such a great leap to think that they have their origin in energy? if your thoughts begin in your mind, must that not too exist as energy in its original form? so it logically follows that if energy is eternal and your mind is energy, is not then your mind eternal as well? if your mind is eternal, is not then the minds and the thoughts and the knowledge of everyone else that has ever lived or will live in the future also eternal? if that is the case, then all death is the cessation of a mechanism, something like a car breaking down forcing its driver to walk. just because the car isn't working d

e magnetic field of the earth had something to do with it. inspired by this fascinating posibility he marched the man (who was, after all, paying for this) around the office tapping his tummy as he faced in every direction except upside down (let us be thankful the good doctor did not think of that, better yet, let the patient be thankful, in whichever heaven he now resides, which for the sake of eternal peace hopefully not the same one as abrams because if a doctor did that to me i would be very upset. after an afternoon of this, abrams was convinced that only the relationship between the magnetic field of the earth and the patient, who had a cancerous ulcer on his lip, could be the cause of the sound change. now you have to remember that when abrams was working there was no ama or fda. i

CROSSING THE DESERT

e subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm where such concepts as justice and beauty exist- and of the fact that you partake of that realm since you can conceive of these concepts. the other point is the everchanging world of time, where you can see the effect that your coming into being has had. like the ageless intelligence of the universe, you can interact with either realm, and you are in a place

fill yourself with the words xepera xeper xeperu. i have come into being and by my coming into being the way of coming into being has come into being! it reminds you of the importance of the present as shaping the future. it reminds you of your force of being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hat has happened only to the global elite, they are missing the point i am making throughout. what is happening in the world is the here and now reflection of what is going on inside us, the human race. we created this reality. but how? contrary to what medical science is obsessed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consc

frequencies broadcasting to your area are sharing the same space that your body is occupying now. they don't interfere with each other because they are on different frequencies or dimensions; they are vibrating at different speeds. at the moment we call death, our mind-emotionsspirit, everything that is the thinking, feeling us, withdraws from the body, the 'genetic space suit' as i call it. this eternal spirit moves on to another wavelength of reality, another 'world, to continue its evolution. this is all that is happening during a 'near death experience' or an 'out of body experience' when people leave their physical bodies for a time before returning to tell remarkably similar stories of what happened to them. life is forever- for everyone. our mental, emotional, and spiritual selves a

r 'capes. these capes, in turn, are a reflection of what we think and feel about ourselves. our lives are an exact physical replica of our own subconscious mind. how it thinks and perceives itself and the world, is recreated physically in the people, places and experiences we attract to us. when i was a child, there used to be a saying which went "think lucky and you'll be lucky. this contains an eternal truth, although it has nothing to do with luck. we attract to us people, places, and experiences which connect magnetically with our 'cape. therefore if we believe inside that we will always be poor and downtrodden, that pattern will be contained in the cape. it will become, you could say, the cape of no hope. this magnetic pattern will then attract to it the experiences which ensure that

ce which attempts to work through all life forms, human and extraterrestrial, to control the planet. it is an extremely negative energy operating from the fourth dimension. the luciferic consciousness takes two main forms. different cultures give these forms different symbolic names. one seeks to imprison us in the material world by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is seriously curtailed. the veil of tears 9 the takeover of the earth by the extraterrestrial exp

left to guide your thinking and behaviour. very soon that behaviour and perception would be enormously different from what it would have been had you and mission control stayed in powerful contact. when that blocking, imprisoning frequency was thrown around this planet, the solar system, and possibly beyond, it had that same effect. we lost touch with our mission control and, crucially, with our eternal memory. we forgot who we were and where we came from. or, at least, the overwhelming majority did. those who could continue to hold their vibratory rate, their frequency, could still stay in touch with their higher levels, their higher self, because the vibratory connection was still there, although the blocking frequency made this a less than perfect connection, even for them. more and mo

DAVID ICKE CHILDREN OF THE MATRIX

vibrating so quickly that it leaves the frequency range- the density- of our physical senses and we cease to see it. the frequency range we can see i will call the third density or third dimension. at the moment we are tuned to this frequency, the range of our physical senses, and so we can see it and touch it. when we "die" we leave this frequency range and our physical body and we continue our eternal journey elsewhere on another density or dimension. our consciousness, the thinking, feeling us, is eternal. in the end all frequencies and all expressions of life are the same energy. we are each other. this is the law of one that the illuminati temple of the sun has sought for thousands of years to suppress. some extraterrestrial and other-dimensional beings know how to change their frequ

0 stone circles, pyramids, and mounds were built in north america.44 burning flames were often placed on the top of the mounds and they were never allowed to be extinguished. these were the symbol of the "great spirit" or "serpent fire, a continuation of the worship of the "fire serpent" of atlantis.45 the most used symbol of the illuminati today is the flame or lighted torch. it is known as the "eternal flame- exactly the term used by the ancients. the native american tribes formed secret societies or "serpent clans" like the snake clan and the thunderbird clans. the thunderbird is a version of the chinese rain dragon. many of their leading initiates were believed to be snakes in human form, which, symbolically, is what the key bloodlines are. author mark amaru pinkham writes of these cla

he serpent god, serapis. he was known as the "sacred serpent" or "fire serpent" and from this comes the biblical "seraphim, the serpents associated with yhvh or yahweh (jehovah. the temple of serapeum in i alexandria was dubbed one of the seven wonders of the ancient world, as was the 400-foot-high pharos lighthouse in the city, which was topped by the illuminati's key symbol the lighted torch or eternal flame. in the temple, serapis was portrayed as a massive statue standing on a crocodile holding a staff with a serpent coiling serving the dragon: the past 129 around it. at the top of the staff were the heads of a lion, dog, and wolf, all classic symbols of the serpent cult.56 egyptian queens like cleopatra were known as the "serpent of the nile" and the uraeus hieroglyphic sign for godde

s symbolised as the "harlequin, the lover of the maiden columbine-the-dove. columba, columbine, and the symbol of the dove are all other names and symbols for el, the serpent or dragon queen of the edda. the more i research, the more the 154 children of the matrix world that exists under our feet becomes increasingly significant. the underground "hell" is supposed to be the place of judgement and eternal punishment where the "devil" and evil spirits dwell beneath the earth. the longer we go on, the more you will see how relevant this is to the races and bloodlines that manipulate this world. el is the hebrew name for "god" and she was also known as heidi and ida. the elohim, the gods of the old testament, were the race of el, a dragon queen. the greeks knew el as artemis, the cruel mother

wn by these make-believe "deities, they could control the people for their masters, the reptilian and other demonic entities. to stop the people rebelling against this suppression, control, and poverty, the priesthood stories had to promise a paradise in the afterlife for all those who obeyed "god's law. in other words, their law, the law of the anunnaki. and for those who did not obey this "law? eternal hell and damnation. even the term "sin, as i have pointed out, comes from the name of an anunnaki "god. out of babylon (1: judaism the texts that formed the old testament of the bible, a foundation of judaism and christianity, were written after the levite priesthood of the hebrews were held in captivity after 586bc in..here we go..babylon! i think the term "captivity" is less than appropr

DAVID ICKE THE BIGGEST SECRET

ad a golden crown placed on their heads, representing theirspiritual self, and this crown, symbolising the rays of the sun, can be found on thestatue of liberty in new york harbour. all these rituals went back thousands of yearsto babylon and the stories of nimrod, queen semiramis, and tammuz, their version ofjesus. mithra was said to be the son (sun) of god who died to save humanity and givethem eternal life. one classic symbol of mithra was as a lion with a snake curled aroundhis body, while he holds the keys to heaven. this is more nimrod symbolism and theorigin of the story of st peter, one of jesus 12 disciples, holding the keys to heaven.peter was the name of the high priest in the babylon mystery school. after an initiateof the mithran cult had completed the ritual, the members had

religion to ensure they would not realise that we aremultidimensional infinite consciousness incarnate in a physical body for a period ofintense experience on the road of evolution; that we dont die because we cannot die.energy is consciousness and energy cannot be destroyed, only transformed into anotherexpression of itself. when you realise that you are not your physical body, but the infinite,eternal consciousness giving life to that body, your vision of yourself and your potential isexpanded beyond measure. what a nightmare for those who wish to exert control. sothrough the freemasonic networks, the royal society was formed, yet again in london,under a royal warrant from charles ii in 1662. it was the worlds first assembly ofscientists and engineers, and it was to be the dominating in

elieved himto be a master of logic.48 the population control policies of this century have beeninspired by the genocide principles of malthus, as i expose in .and the truth shall setyou free. again the scottish connection appears. six of the members of the lunarsociety were educated in edinburgh and so was charles darwin. another major voice inthe official dismantling of god and the denial of the eternal soul, was the frenchman,rene descartes, born in 1596 and called: the father of modern philosophy .49descartes was educated by the roman catholic branch of the babylonian brotherhood,the jesuits. he called himself a roman catholic all his life and yet his books were placedon the catholic index of forbidden books. his views would later be expounded by isaacnewton. both of them were fascinate

ounded by isaacnewton. both of them were fascinated by the esoteric and alchemy. here we can see thatthe same force which created the religions of the ancient world, also designed the newscience. who created and sold the idea of a judgmental god and paradise only forbelievers? the very people who knew it wasnt true. who created the materialist andcosmic accident version of science that denies the eternal soul? the very people whoknew it wasnt true. this tradition is continued today by the movement known ashumanism. its manifesto, published in 1953, says that the universe is self existing andnot created; modern science offers the only acceptable definition of the universe andhuman values; and when you die you cease to exist.these two apparent opposites, religion and science, have many thing

have manyremarkably similar buildings andmonuments. domes and obelisksare particularly prevalent. here(left to right) we have st paulscathedral (london, thepantheon (paris) and thecongress building(washington..and (left to right) the egyptian obelisk called cleopatras needle in london, the obelisk from luxor in the placede ia concorde in paris, and the washington monument in washington dc202 the eternal flame is theclassic symbol of thebabylonianbrotherhood. here it isheld by thebrotherhood hero,prometheus (left, atthe rockefeller centrein new york. it can also be seenon the statue of libertyon an island in newyork harbour (left, andits mirror image on anisland in the riverseine in paris (right).the flame is used as a brotherhood signatureafter their assassinations. a flame was placedon p

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

s had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. one classic symbol of mithra was a lion with a snake curled around his body, while he holds the keys to heaven. better business bureau, notice the torch? the individuals who are in control of this world are not who they might seem. they are evil spirits set out to enslave other spiritual beings. us! christ was trying to teach us the truth about spirituality but they had him killed fo

, 31st, and 30th degrees- the masonic religion should be, by all of us initates of the high degrees, maintained in the purity of the luciferian doctrine. if lucifer were not god, would adonay whose deeds prove his cruelty, perdify and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good

DEITUS

er, for his hypocrisy. all men will do what comes naturally to them and so the satanist is not surprised to see the christian having sex, drinking, gambling, and engaging in other sinful pleasures. the satanist does not even think badly of the christian for doing such things. but the satanist can only feel contempt for someone who preaches against the pleasures of the flesh and condemns others to eternal damnation while continuing to do these things himself. these men are out drinking and lusting after women on friday night and then in church sunday morning asking god to forgive them for their sins when they know they will be back out the following weekend doing what they have always done. the satanist rejects them because they are hypocrites, and judges them by the standards they have set

DEMONIC BIBLE

in jail and three years of probation. during his run from the police, he claimed to have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demon

s the universe evolves to ever greater levels of consciousness and man rises to his manifest destiny. the dynamic consciousness the universe is not logical. existence is not logical and life is not logical. how can something come out of nothing? if ever there was nothing there should still be nothing. how can the universe be infinite? yet nothing can exist outside of the universe. how can time be eternal? yet nothing can exist outside of time. how can mass produce consciousness? if ever a man was not conscious he should still be unconscious. the order of the universe suggests the existence of a god but what created god? if energy cannot be created or destroyed then there is a finite amount but what created energy? the universe should not exist. life should not exist. there is no logic. the

DIABOLUS

e book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world

this great serpent dwells, and the very abyss. leviathan is also another name for rahab, the angel of violence. the concept of this mysterious dragon is, according to the system of justinus39 leviathan is a bad angel. the hebrew term refers to leviathan as that which gathers itself together in folds, thus the coiling dragon. it should be known that the circle itself is timeless and represents the eternal spirit. leviathan in this instance is the guardian of the abyss and timeless in essence. isaiah 27:1 calls leviathan that crooked serpent. 39 from the legends of the jews, ginzberg. 36 the fallen angel rahab itself means violence and refers to his name or title as sar shel yam, in hebrew prince of the primordial sea. the source of the twin fallen angels leviathan and behemoth, presents bot

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ansforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system o

DION FORTUNE CEREMONIAL MAGIC UNVEILED

save the ridiculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism sin

such great white lodge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whateve

DION FORTUNE MYSTICAL QABALA

the chief scriptures of china refers to the venerable philosopher lao tse as "the old boy" this sounds comical to european ears, yet it is not so far removed from the words of another scripture which has been fortunate enough to receive translation at the hands of those who reverenced it" except ye become as a little child" i am not a sinologue, but i incline to the opinion that the translation "eternal child" would have been equally accurate and in better taste. 3. there is a saying in the mysteries "see that ye blaspheme not the name by which another knoweth his god. for if ye do this in allah, ye will do it in adonai" 4. and after all, was primitive man so very far off the mark when he attributed the causation of natural phenomena to activities of the same nature as the thought-process

should conduct his operations in accordance with cosmic law; therefore he must seek to understand the spiritual principle involved in every problem and work it out accordingly. every opera tion, therefore, must have its final unification or resolution in eheieh, the god-name of kether in atziluth. 12. the invocation of deity under the name of eheieh, that is to say the affirmation of pure being, eternal, unchanging, without attributes or activities, underlying, maintaining, and conditioning all, is the primary formula of all magical working. it is only when the mind is imbued with the realisation of this endless unchanging being of the utmost concentration and intensity that it can have any realisation of limitless power. energy derived from any other source is a limited and partial energ

uilt must in turn be outgrown, lose its mystical qabala page 84 usefulness, and so become a hindrance to evolving life, and therefore the bringerin of dissolution and decay, which lead on to death. the father is the giver of life; but the mother is the giver of death, because her womb is the gate of ingress to matter, and through her life is ensouled in form, and no form can be either infinite or eternal. death is implicit in birth. 7. it is between these two polarising aspects of manifestation-the supernal father and the supernal mother-that the web of life is woven; souls going back and forth between them like a weaver's shuttle. in our individual lives, in our physiological rhythms, and in the history of the rise and rall of nations, we observe the same rhythmic periodicity. 8. in these

er of the dynamic impulses, will be regarded as the enemy of god, the evil one. saturn-satan is an easy transition; and so is time-death-devil. implicit in the ascetic religions such as christianity and buddhism is the idea that woman is the root of all evil, because she is the influence which holds men to a life of form by their desires. matter is regarded by them as the antinomy of spirit in an eternal, unresolved duality. christianity is ready enough to recognise the heretical nature of this belief when it is presented to it in the form of antinomianism; but it does not realise that its own teaching and practice are equally antinomian when it regards matter as the enemy of spirit, and as such to be abrogated and overcome. this unhappy belief has caused as much human suffering in christi

he geburah initiations; and when we have learnt to lose our lives in order to find them, we have taken the second. there is a certain type of courage which does not fear dissolution, for it knows that all spiritual principles are indestructible, and so long as the archetypes persist, anything can be rebuilt. geburah is only destructive to that which is temporal; it is the servant of that which is eternal; for when by the acid activity of geburah all that is impermanent has been eaten away, the eternal and incorporeal realities shine forth in all their glory, every line revealed. 26. geburah is the best friend we can have if we are honest [page 182] sincerity has no need to fear his activities; indeed, it is the greatest we can have against the insincerity of others for there is nothing to

DION FORTUNE PSYCHIC SELF DEFENSE

ive evil. for it has also a "positives' aspect, the principle of destruction. we can best explain the cosmic function of the principle of destruction by calling it by its esoteric name of the scavenger of the gods. its function is to clear up behind the advancing tide of evolution, removing that which has become effete so that it may not choke and clog evolving life. we now find the answer to the eternal riddle as to why god tolerates the devil. the devil is the cosmic thrust-block and scavenger of the gods. it is this aspect of evil which is given a more detailed symbolism in the pantheons of other faiths, having its shiva and kali, or its pluto and hecate aspects. we can now see why these resistive and destructive forces are classed as gods and not as demons, for they are reactions accor

DONALDTYSON CORONZON

wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice o

DONALDTYSON NOMICON

tasy and horror writer h. p. lovecraft (1890-1937) as a plot device for some of his stories. lovecraft first used the title in his story the festival, written in 1923, but two years earlier he had included the name of the imaginary author of the necronomicon, the "mad arab" abdul alhazred, in his story the nameless city, in connection with a couplet from the dread text "that is not dead which can eternal lie, and with strange aeons, even death may die" when lovecraft was five years old, he read an edition of the arabian nights and developed a passion for persian things. he made his mother decorate a corner of his bedroom with oriental hangings and an incense burner. one of his adult relatives suggested as a joke that he should start calling himself abdul alhazred. the name stuck in lovecra

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the ve

dead" and "ritual fun raire" which have been given to these texts, see lepsius, todtenbuch, p. 3; de roug, revue arch ologique, n.s, t. i, 1860, pp. 69-100. 2. see naville, einleitung, p. 24] p. xxxi continuity of doctrine in the theban version the main principles of the egyptian religion which were held in the times when the pyramid texts were written are maintained, and the views concerning the eternal existence of the soul remain unaltered. many passages in the work, however, show that modifications and developments in details have taken place, and much that is not met with in the early dynasties appears, so far as we know, for the first time. the vignettes too are additions to the work; but, although they depict scenes in the life beyond the grave, they do not seem to form a connected

ds mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le christianisme che

, horus was the victor.[3] identity of the deceased with osiris. this is the story of the sufferings and death of osiris as told by plutarch. osiris was the god through whose sufferings and death the egyptian hoped that his body might rise again in some transformed or glorified shape, and to him who had conquered death and had become the king of the other world the egyptian appealed in prayer for eternal life through his victory and power. in every funeral inscription known to us, from the pyramid texts down to the roughly written prayers upon coffins of the roman period, what is done for osiris is done also for the deceased, the state and condition of osiris are the state and condition of [1. the ark of "bulrushes" was, no doubt, intended to preserve the child moses from crocodiles. 2. gr

e stars of the tuat bow to the earth in adoration before thee [all] domains pay homage to thee, and the ends of the earth offer entreaty and supplication. when those who are among the holy ones (7) see thee they tremble at thee, and the whole world giveth praise unto thee when it meeteth thy majesty. thou art a glorious sahu among the sahu's, upon thee hath dignity been conferred, thy dominion is eternal, o thou beautiful form of the company of the gods; thou gracious one who art beloved by him that (8) seeth thee. thou settest thy fear in all the world, and through love for thee all proclaim thy name before that of all other gods. unto thee are offerings made by all mankind, o thou lord to whom commemorations are made, both in heaven and in earth. many are the shouts of joy that rise to t

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

t of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds and movest on the wing of the winds. when thou breathes! forth, infinite spaces are peopled! when thou inhalest, all that comes from thee returns to thee! endless movement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air wil

thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which re

worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages;

ated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready

nce always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one! o father of blessed mortals and immortals! thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable arch

ELLIS LOW TWELVE 1907

ld not withstand them"'oh, well' he exclaimed with an impatient oath `you are a set of infernal fools; but since you insist on it, i'll do it "i knew what he meant and my blood boiled `you'll do what' i shouted above the din and confusion `why, set this poor devil ashore and let him die alone in the woods' replied the captain, purposely giving this extra twist, as may be said, to his rage `by the eternal 1' i shouted `the first motion you make to do that i'll shoot you dead in your tracks i "i had my pistol in my hand and brandished it over my head. my words, looks and manner were for the moment like a bombshell. i backed off, weapon in hand, and before the mob could recover and attack me, i shouted `the sick man is a free mason 1 brothers, rally to my support, for never was one of your br

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

mystery; subterranean cities) sources: dickhoff, robert ernest. agharta. mokelumne hill, calif: health research, 1964. ossendowski, ferdinand. beasts, men, and gods. new york: e. p. dutton, 1922. agla a word from the kabala formerly used by rabbis for exorcisms of the evil spirit. it is made up of the initial letters of the hebrew words, athah gabor leolam, adonai, meaning, thou art powerful and eternal, lord. among superstitious christians it was also a favorite weapon with which to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& parapsychology. 5th ed. 16 aglaophotis a kind of herb said to grow in the deserts of arabia and much used by sorcerers for the evoca

e transmuted into gold and silver (2) the discovery of an elixir by which life might be prolonged indefinitely; and there is sometimes added (3) the manufacture of an artificial process of human life (see homunculus. religiously, the transmutation of metals can be thought of as a symbol of the transmutation of the self to a higher consciousness and the discovery of the elixir as an affirmation of eternal life. the transmutation of metals was to be accomplished by a powder, stone, or elixir often called the philosophers stone, the application of which would effect the transmutation of the baser metals into gold or silver, depending on the length of time of its application. basing their conclusions on the examination of natural processes and metaphysical speculation concerning the secrets of

rom one another in situation and degree of glory, just as there are different ranks among men, though they are all of one nature. this description, and all others resembling it (the twelve heavenly worlds of plato, and the heaven of the chinese, for example, can be understood as landmarks serving to denote the heights human intelligence has reached at various times in the attempt to represent the eternal and infinite in precise terms. seventeenth-century mystic jakob boehme recognized the whole deep between the stars, as the heaven of one of the three hierarchies, and placed the other two above it; in the midst of all which, he says, is the son of god; no part of either is farther or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a cent

ncipal castes, claimed to be descended from an ass. these indians treated the ass as a brother, took his part, and prosecuted those who overburdened or ill-treated him in any way. in rainy weather they would often give him shelter when they denied it to his driver. one old fable shows the ass in an unfavorable light. jupiter had just taken possession of olympus. on his coming, men asked of him an eternal springtime, which he accordingly granted, charging the ass of silenus to bear the precious treasure to earth. the ass became thirsty and approached a fountain guarded by a snake, who refused to let the ass drink unless he parted with the treasure. the stupid animal thereupon bartered the gift of heaven for a skin of water, and since that time snakes, when they grow old, can change their sk

hence, when the rearrangement takes place, vision only of the grossest kinds of matter is possible, since only that kind is represented in the thick outer sheath of the astral body. under these circumstances, the new inhabitant of the astral sphere sees only the worst of it, and also only the worst of his fellow inhabitants, even though they are not in so low a state as himself. this state is not eternal, and in accordance with the evolutionary process, according to theosophists, the gross sheath of astral matter wears slowly away, and the individual remains clothed with the six less gross sheaths. these also, with the passage of time, wear away, being resolved into their compound elements, and at last when the final disintegration of the least gross sheath of all takes place, the individu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given by the great magicians of medieval and modern times naturally differ greatly from those of anthropologists. for example, nineteenth-century magician eliphas levi states in his history of magic (1913: magic, therefore, combines in a single science that which is most certain in philosophy which is eternal and infallible in religion. it reconciles perfectly and incontestably those two terms so opposed on the first view.faith and reason, science and belief, authority and liberty. it furnishes the human mind with an instrument of philosophical and religious certainty were as exact as mathematics, and even accounting for the infallibility of mathematics themselves. there is an incontestable tru

great open folly. no armour shields against magic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human spirit is so great a thing that no man can express it; eternal and unchangeable as god himself is the mind of man; and could we rightly comprehend the mind of man, nothing would be impossible to us upon the earth. through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection. faith must strengthen imagination, for faith establishes the will. because man did not perfectly believe and imagine, the

could divine spiritual principles and laws of the universe through colored diagrams and symbols. he subsequently claimed to have analyzed the universe, which he understood in a set of logical chains of thought readily accessible to the intelli- martin, dorothy r(andolph) encyclopedia of occultism& parapsychology. 5th ed. 984 gence. among the principles he discovered, for example, was that life is eternal and manifests in alternate periods of physical and spiritual existence (that is, reincarnation. martinus s teachings are summarized in his two books, livets bog (the book of life) and the eternal world picture. in 1935 he opened what has become the organization s primary center at the seaside resort town of klint. the work was slowed somewhat by world war ii, but by the 1960s affiliated ce

, as indicating a more exalted type of the art, but the designation is fanciful. white magic to a great extent concerned itself with the evocation of angelic forces and the spirits of the elements. the angelology of the catholic church was undoubtedly derived from the ancient faith of israel, which in turn was indebted to egypt and babylon. the alexandrian system of successive emanations from the eternal substance evolved a complex hierarchy of angels, all of whom appear to have been at the bidding of the magician who was in possession of the incommunicable name, a concept deriving from that of the name of power so greatly used in egyptian magic. the letters that composed this name were thought to possess a great measure of occult significance, and a power which in turn appears to have bee

ered. by superior will his mediumistic faculty will be taken from him for a time. on another occasion, his mediumship was suspended, supposedly to allow him to read, study, and acquire more understanding of spiritualistic belief. similar experiences befell stainton moses, who revolted against his spirit guides when they tried to convince him, as a minister of the anglican church, that religion is eternal, whereas religious dogmas are but fleeting. his mediumship was temporarily removed. the powerful mediumship of d. d. home also lapsed from time to time, probably because he suffered from a tubercular diathesis. mediums who are conscious during the production of phenomena appear to suffer more than those in trance. the extrication of power from their organism seems a veritable trial for ner

EVIL AND UNCLEAN SPIRITS

e colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, r

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to control their emotions. the messages continued and began to circ ulate through the spanish-speaking world. t h e y described the nature of the cosmos, eart h s sec ret history, and human beings spiritual nat u re. the teachings we re circulated under the name mission rama, organized as a nonpro fit corporation. they hold that there are three diff e rent universes: material (septennial, mental( eternal, and spiritual (mental. our ow n milky way is under the direction of twe n t y- four highly evo l ved beings, the elders of the ga l a x y. beneath them are advanced civilizations which actively assist lesser but deve l o p i n g races. each of these takes on a particular task, as genetic engineers, keepers, gu a rdians, ins t ructors, and the like. galaxy m-31, in the a n d romeda constel

emained re c l u s i ve and publicity- shy and rarely appeared in public. sh e died on september 5, 1984. after her death other channelers claimed to have heard fro m seth. one, thomas massari, re p o rted that seth had communicated with him as early as 1 9 7 2. see also: channeling further reading roberts, jane, 1970. the seth material. englewood cliffs, nj: prentice-hall, 1972. seth speaks: the eternal validity of the soul. englewood cliffs, nj: prentice-hall. seth 221, 1978. the afterdeath journal of an american philosopher: the world view of william james. englewood cliffs, nj: prentice-hall, 1981. the god of jane: a psychic manifesto. englewood cliffs, nj: prentice-hall. shaari shaari is an extraterrestrial who inhabits the body of a young professional woman. the woman, an occasional

calling himself only a body of energy and denying that he had any physical body. shiva said that human beings need to reexamine their destructive relationship with animals. humans should not see animals as inferior to them but as equal but different spiritual beings. animals do not have a concept of god, but they do have a profound understanding of their place in nature s order. we do live in an eternal now of loving cooperation within nature, which we recognize without words as a divine force, and as many divine energies working together for the greater good. like humans, animals evolve and move into higher dimensions in a different vibrational range. the physical world that you know is only a tiny part of reality, according to shiva. shiva 227 you will be exploring the nonphysical world

FAUST

ough none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness changes to awful shuddering depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord, thy angels are revering the gentle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all th

rs! dare such a human voice resound where spirits near me throng around? yet still i thank you, poorest one of all the sons of earth, for what you ve done. torn loose by you, from that despair i m freed that nearly drove my senses frantic. that vision, ah! was so gigantic, i could but feel myself a dwarf indeed. i, image of the godhead, and already one who thought him near the mirror of the truth eternal, who revelled in the clearness, light supernal, and stripped away the earthly son; i, more than cherub, whose free force presumed, prophetic, even now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back again. i may not dare to call myself thy peer! what though i had the might to draw thee near, to hold th

nows, for that no use has he. but what fair blessing that this hour can show let s not with mournful thoughts like these embitter! behold how in the evening sunset-glow the green-encircled hamlets glitter. the sun retreats- the day, outlived, is o erit hastens hence and lo! a new world is alive! oh, that from earth no wing can lift me up to soar and after, ever after it to strive! i d see in that eternal evening beam, beneath my feet, the world in stillness glowing, each valley hushed and every height agleam, the silver brook to golden rivers flowing. the mountain wild with all its gorges would hinder not the godlike course for me; before astounded eyes already surges, with bays yet warm, the open sea. and yet at last the god seems to be sinking; but new impulse awakes, to light i hasten o

rnal evening beam, beneath my feet, the world in stillness glowing, each valley hushed and every height agleam, the silver brook to golden rivers flowing. the mountain wild with all its gorges would hinder not the godlike course for me; before astounded eyes already surges, with bays yet warm, the open sea. and yet at last the god seems to be sinking; but new impulse awakes, to light i hasten on, eternal brightness drinking, before me day, behind me night, above me heaven, and under me the billow. a lovely dream, the while the glory fades from sight. alas! to wings that lift the spirit light no earthly wing will ever be a fellow. yet tis inborn in everyone, each fancies his feeling presses upward and along, when over us lost amid the blue expanses the lark sings down his showering song, wh

eal and woe upon my bosom heap; and thus this self of mine to all their selves expanded, like them i too at last be stranded. mephistopheles oh, trust me who for many a thousand year have chewed this crust, it is so hard at best that twixt the cradle and the bier that ancient leaven no man can digest. trust one like me: this whole is wrought and fashioned only for a god s delight! he dwells in an eternal light; us into darkness he has brought; to you are suited only day and night. faust ah, but i will! mephistopheles well said and right! and yet i fear there is but one thing wrong; for life is short and art is long. i d think you d let yourself be taught. associate you with a poet; then, in thought, you leave the gentleman full sweep, upon your honoured head to heap each good and noble qua

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

led the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and he himself, the most ancient of ancient ones, is called arikh anafin, vast face, and he who is more external is called ze ir anafin, or small face, in opposition to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters. the not on its level is hidden in the letters, and he (avh, hu, the not (al, is settled in yah hy, the upper ones and the lower ones. 6 on the tree, vast face is associated with the uppermost center at the crown of the head

aster abraham. the sefer yetzirah is a manual on the mystical nature :2% e= i2 of the hebrew alphabet recorded by master abraham in the original sinatic hebrew alphabet. the sefer yetzirah presents a number of unique forms of the tree of life. the first of the six chapters of the sefer yetzirah begins: by thirty two wonderful paths of wisdom hy, hvhy of hosts, elohim of israel, living elohim, and eternal king, el shadai, merciful and gracious, high and uplifted, who inhabits eternity, exalted and holy is his name, engraved. and he created his universe by three signs: by border and letter and number. 1 the thirty-two paths which comprise the tree of life are the ten sefiroth (tvrpc, lit. spheres) and the twenty-two release gates interconnecting the sefiroth. the gates are the twenty-two heb

all face chosen ideal, intimacy, compassion, sense of beauty, ritual, and mental renunciation. by far the most common meditative practices in small face yoga in all mystical traditions involve root mantra, visualizations, and often breathing exercises. so remember (dikhr) the name of allah and devote thyself with a complete devotion. 1 the great sage of arunachala sri ramana maharshi2 taught: the eternal, unbroken, natural state of abiding in the self is jnana [knowledge of the ayn. to abide in the self, you must love the self. since god is verily the self, love of the self is love of god and that is bhakti [devotion to one small face. jnana and bhakti are thus ultimately one and the same. 3 ,0' the tree of life and divine names are two distinct patterns. a particular name will empower a t

works, and doesn t need temples and rabbis, churches and priests, and mosques and imams to awaken the hearts of the children. the lord just wants the faithful intention of your mind, and the complete surrender of your heart. to quote a bengali devotional chant, holy mother, because thou lovest the burning ground, i have made a burning ground of my heart, that thou mayest come there and dance thy eternal dance. and, as it says in the last line of the last psalm 150:6, kol haneshamah tuhhalel hy hallelu hy( the whole of the neshamah praises hy, praise be to hy) f c 2= f: e$ 5, 0" the universal mystical spirituality that was transmitted through the children of abraham has become filtered by and clothed in a variety of vessels i.e. desert hebrew, israelite judaic, rabbinical judaic, messianic

two sets of small boxes within which there are partitions containing small scrolls bearing verses from the torah, and most notably, the shema. rabbinical jews affix the tefillin to their the foreheads and left arms several times daily within the context of daily prayers. torah (hebrew: law: the first five books of the tanakh, ascribed to master mosheh in rabbinical judaism. torah qadmah (hebrew: eternal torah: unmanifest, supernal torah in the upper worlds. tree of perfection (also perfect tree: several types of trees in angelic tree language in which the sefirah knowledge/first is visible, and in which there is no sefirah kingdom. these trees correspond to awakened yogis and saints, and messiahs. trigram: glyph composed of three solid or broken lines. the eight permutations of the solid

FOCUS OF LIFE

t "do thou the work-i my pleasure" as above so below, this is never sufficiently realized. remorse? nay, do unto thyself all things, fearlessly. finality is reached when ye have learned to digest everything. what is all man-slaughter but what ye have done unto yourself? only where there is necessity is ther death. dispense with all 'means' to an end. there is nothing higher than joyous sensation. eternal self! these millions of bodies i have outworn! oh, sinister ecstasy. i am thy vicious self pleasure that destroyeth all things. distrust thy teacher, for 'divine truth' has prevented better men from wisdom. in such revelation there is no suggestion. do thy utmost unto others: but be surely what thou wilt: and keep thy belief free of morality. observe thyself by sensation: thus know the fin

es these teachers, prophets and moralists now appear! and through them what greater she-asses we have become! you would have prophecy? first tell me your sleeping partner's name. what once evoked a mighty passion-is now repulsive; lest ye forget: sleep alone. if you yourself cannot be ungodly-then nothing will convert you "all things are possible even in nightmares" no nearer the goal for life is eternal. which are more unclean: they who make a profesion of their morality, or they who prostitute? life is a viscous charity from which germinates friendships towards parasites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form

dness and hysteric love? o thou "untamed" within, thou shall not lose virtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may wander naked in frenzy, a trespasser against all things reasonable? o time! saith good and evil 'come, come! ego, i come "laughing aloud, zos answered. knowledge alone is transitory, the illusion subsequent to 'i desire all things' eternal, without beginning is self; without end am i; there is no other power and substance. the ever changing modifications and diversities we see are the results of forgetfulness, misinterpretated by nightmare senses. when the self again desires, then i only and nothing else shall remain. permitting all things, whatsoever is imagined comes out of it. believe what you will, it has no compassion

inated pain? what is necessity-but conditioned belief? what is it we eternally desire and say, through disease? verily, directly a man speaketh-he suffers. what is self and i? and all these myriad forms called creation-all so essentially like me? who can realize this self-portraiture of all things? verily, the sexuality has no limit in conception. whither i would go, there had i long been before. eternal re-occurence would seem necessary to greater multiplicity! for what reason this loss of memory by these bewilding refractions of my original image,-that i once made-and out of which spring the sexes? god is born again of desire, call it by whatever name: this unmanifested memory has no name till belief incarnates. hence it may be called,-the re-occuring subdivision of 'i. everything become

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

henri, says bruno in his spaccio della bestia trionfante. loves peace, he preserves his contented people as much as possible in tranquillity and devotion; he is not pleased with the noisy uproar of martial instruments which administer to the blind acquisition of the unstable tyrannies and principalities of the earth; but with all manner of justice and sanctity which show the straight road to the eternal kingdom' i suggested also, that bruno's philosophy had a religious background to it and had behind it a conciliatory religious mission to protestant england. french religious hermetism, and the catholic religious hermetism of a capucin like rosseli, is something which bruno would have known in the parisian atmosphere from which he came. nevertheless his own hermetism, his own "new philosop

the pure in heart, for theirs is the kingdom of heaven. he loves peace, he preserves his contented people as much as possible in tranquillity and devotion; he is not pleased with the noisy uproar of martial instruments which administer to the blind acquisition of the unstable tyrannies and principalities of the earth; but with all manner of justice and sanctity which show the straight road to the eternal kingdom. let not the bold, tempestuous and turbulent spirits among his subjects hope that whilst he lives (the tranquillity of whose spirit does not encourage warlike fury) he will give assistance to those who, not in vain, seek to disturb the peace of other countries on the pretext of acquiring other crowns and other sceptres; for tenia coelo manet. in vain shall the rebel french forces a

xteenth century, pp. 102-3, n o t e 3> and plate 6. 4 j. kepler, harmonice mundi gesammelte werke, ed. m. caspar, munich, 1940, band vi, p. 432. see below, p. 443. 5 cena, dial. 1 dial, ital, p. 29. 241 giordano bruno in england: the hermetic philosophy it (the earth) moves that it may renew itself and be born again, for it cannot endure for ever in the same form. for those things which cannot be eternal as individuals. are eternal as a species; and substances which cannot be everlasting under the same aspect, change themselves into other appearances. for the material and substance of things is incorruptible and must in all its parts pass through all forms. therefore, since death and dissolution are unfitted to the whole mass of which this globe, this star, consists, and complete annihilat

obe, this star, consists, and complete annihilation is impossible to all nature, the earth changes all its parts from time to time and in a certain order and so renews itself. and we ourselves and the things pertaining to us come and go, pass and repass; there is nothing of our own which may not become foreign to us, and nothing foreign to us which may not become our own. and nothing is of itself eternal, save the substance and material of which it is made, and this is in constant mutation. of the supersubstantial substance i speak not at present, but i return to reason more especially concerning this great individual, our perpetual nurse and mother, of which you asked what was the cause of its motion. and i say that the cause of its motion, not only its motion as a whole but the movement

g the roots of zeal for our own ways, so in others an enthusiasm for their own different customs is instilled. thence it easily becomes axiomatic that we should esteem the oppression and slaughter of the enemies of our faith as a pleasing sacrifice to the gods; as they do also, when they have done the like by us. and they render thanks to god for having vouchsafed to them the light which leads to eternal life with no less fervour and conviction than we feel in rejoicing that our hearts are not blind and dark as theirs are.2 1 see above, p. 210. 1 cena, dial, t dial, ital, pp. 46^7. 253 giordano bruno in england: the hermetic philosophy so does one of the speakers in the cena describe the sixteenthcentury religious situation, and the words have their application to what has been said just p

FREEMASON BLUEBOOK

fear of thy holy name; increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his course below, he may at last pass peacefully and joyfully to mansions of rest in thy temple ahove, that house not made with hands, eternal in the heavens. amen response.so mote it be. lesson. behold, how good and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew o

use of by operative masons to break off the corners of rough stones, the better to fit them for the builder's use, but we as free and accepted masons are taught to make use of it for the more noble and glorious purpose of divesting our minds and consciences of all the vices and superfluities of life, thereby fitting us as living stones for that spiritual building, that house not made with hands, eternal in the heavens. second section. the badge of a mason. the lamb has in all ages been deemed an emblem of innocence. he, therefore, who wears the.lambskin as a badge of masonry, is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine m

matic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipate

er, assured that in the larger life of the spirit upon which he has entered thou wilt do for him more abundantly than we can ask or think. remember in thy great mercy his sorrowing relatives and friends. give to them thy peace which passeth all understanding that they may be comforted. may they not sorrow as those who have no hope, but with spiritual vision see beyond the grave the glories of the eternal life to which thou hast called their loved one. teach us anew the brevity of this earthly life, even at its longest. help us to live as becometh immortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook

w the brevity of this earthly life, even at its longest. help us to live as becometh immortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (62 of 76 [11/22/1999 11:51:56 am] house not made with hands, eternal in the heavens, where parting will be no more. amen. all:our father which art in heaven: hallowed be thy name; thy kingdom come. thy will be done on earth as it is in heaven. give us this day our daily bread. and forgive us our debts as we forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. resp

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ogy, and it is said that he was king of salem, salem meaning peace. since then humanity has been divided into two sexes, male and female, and placed under the dual rulership of a king having dominion over their temporal affairs and aiming to advance them by industry and statecraft, and a priest, head of the priestcraft, exercising a spiritual authority, in such a manner as they considered for the eternal good of their charges. the statecraft employed by the sons of cain holds up the male ideal, hiram abiff, the master craftsman, the son of fire, while the sons of seth as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged eve

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction from the grand

alities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they realize it or not, for the day of emancipation, symbolically represented as the millennium, when there will be a wonderful city, a new jerusalem, a city of peace. and the earlier this amalgamation can be brought about, the better for humanity. therefore, an attempt was made at the time an

as he saith also in another place, thou art a priest for the age after the order of melchisedec, who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared though he were a son, yet learned he obedience by the things he suffered; and being made perfect, he became author of eternal salvation unto all that obey him; called of god a high priest after the order of melchisedec, of whom we have many things to say and hard to be uttered* for this melchisedec, king of salem, priest of the most high god, who met abraham returning from the slaughter of kings and blessed him; to whom also abraham gave a tenth part of all, first being by interpretation king of righteousness and

FREEMASONS SATANISM AND SYMBOLISM

the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art normally thought of as attempting to turn base metals into gold, but which also has a spiritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time, from which alone wisdom springs. the snake encircles the two symbols of the extremes of created life- the child and the death-symbol of the skull. bet

d the bottom, all very typical masonic and satanic symbols. but, note the centerpiece symbol, with the satanic death's head in the middle of the masonic emblem of the compass and square. notice that this symbol is surrounded by an ouroboros, the snake eating its own tail. further, notice that two sprigs of evergreen bough are below the compass and square; the satanist uses the evergreen to depict eternal life. but, now, let us listen to two masonic authors shed even more light on this subject "the serpent is universally esteemed a legitimate symbol of freemasonry [george oliver, signs and symbols, new york, macoy publishing and masonic supply company, 1906, p. 36] now at least we know the truth about freemasonry! its "legitimate symbol" is the serpent, and note the capitalization of serpen

us christ. thus, that person is doomed. the facts are now in: freemasonry is boldly, completely, and totally satanic "come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. for her sins have reached unto heaven, and god hath remembered her iniquities" this warning is from jesus christ himself, so you must take it very seriously, if you value your eternal soul. freemasonry proven to worship satan, its symbols venerate the sex act- study of symbols part 5 of 5 the book of romans gives us a perfect definition of the word "pagan" a pagan is someone "who changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed for ever. amen [romans 1:25] pagans have worshipped animals, insects, birds, ri

FULL MOON RITUALS

eetness of amber reminds us of union with deity, so the bitterness of blood remembers our separation. ever joined, ever apart- we with our gods and this circle with the great wheel and with creation" deer replaces the still smoking censer upon the altar, then turns to smile broadly at each of the gathered celebrants "and so is our circle raised. a place that is all places and none, a time that is eternal and timeless. here we seek to recreate that which arose from our lady's and lord's sacred dance. here we leave our world behind and weave threads which we shall find upon our return have forever changed it. here we are both the one and the many" deer takes up the small hearth candle from the altar and moves to the north quarter, where he presents it- with a huge hug- to his sister boudica

nd deer kiss and part- each returning to their respective places among this circle of friends. no amount of calm, however, can suppress the errant static discharges which seem to occur whenever one person touches another- and even more so when one releases the touch of another. from his place on the limn of their world, for such is this place which is none and all, this time which is timeless and eternal, deer calls out "our circle is raised and our wardens set. our lady and lord have come among us. let each who have praise, thanks or petition come forward to the altar which stands at the center of this world, and of being" calm and serenity surround this circle. with love and respect nym' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar

FULLER J F C SECRET WISDOM OF THE QABALAH

erned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absorbed all the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of

ressed in one proposition: gthat which is above is like that which is below, and that which is below is like that which is above, for the fulfilment of the wonders of the one thing. h according to eliphas levi this universal principle is gthe telesma of the world h.32 to symbolize this supreme truth, hermes, so legend affirms, duplicated the serpent on his caduceus and so set it against itself in eternal equilibrium (see plate i on page 18 and 19) in the visible world, man is the centre, just as god is the centre of the invisible world. god created man in his own image. adam was made of the same earth out of which was raised the sanctuary of the earth. and the earth on which was the sanctuary was the synthesis of the four cardinal points of the world. these cardinal points were united at t

le, and it is only in his works that we are capable of admiring him. h 39 and cicero says, gthough you see not the deity, yet by the contemplation of his works, you are led to acknowledge a god h.40 which is similar to st. paul when, speaking of christ, he said: gfor the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodie

r shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, whi

r, or light; then ten sephirotic rings of light, one grosser than the other, until the last is composed of air, fire, water, earth, and spirit, or od, heh, vau, heh, and shin, in which the form is visible because of the existence of the spirit. by the cry gyehe aur h (let there be light) was the world created, and yehe is a combination of od and heh (hy- the great father and the great mother- the eternal complements. finally, it may be asked: what was the reason for the creation? and the qabalist answers: this is not a rightful question, because god is beyond reason. to him omnipotence supposes authority, necessity, and liberty, and through necessity the universe came into being in the form of authority and liberty- law and free will. necessity is in fact the divine mystery which is beyond

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

eator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the child, which was sometimes female, sometimes male, being a scion or offshoot from the eternal or universal unit. underlying all ancient mythologies may be observed the idea that the earth, from which all things proceed, is female. even in the mythology of the finns, lapps, and esths, mother earth is the divinity adored. tylor calls attention to the same idea in the mythology of england "from the days when the anglo-saxon called upon the earth 'hal wes thu folde fira modor (hail, th

hange the ideas of a deity also began to undergo a modification. the dual principle necessary to creation, and which had hitherto been worshipped as an indivisible unity, began gradually to separate into its individual elements, the male representing spirit, the moving or forming force in the generative processes, the female being matter--the instrument through which spirit works. spirit which is eternal had produced matter which is destructible. the fact will be observed that this doctrine prevails to a greater or less extent in the theologies of the present time. a little observation and reflection will show us that during this change in the ideas relative to a creative principle, or god, descent and the rights of succession which had hitherto been reckoned through the mother were change

e energy. this quality was their bacchus, dionysos, or god-idea--the creator not alone of physical existence, but of good and evil as well. it was the destroyer, yet the regenerator, of life. of the zoroastrian home, or sacred tree, which by the persians was worshipped for thousands of years, layard remarks "the plant or its product was called the mystical body of god, the living water or food of eternal life, when duly consecrated and administered according to zoroastrian rites" it has been suggested, and not without reason, that to this idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the "origin of the celebration of jewish holy or paschal suppers and other eucharistic rites" although by the ancients water was sometimes regarded as

food to those who lay hold upon them, exactly in the same manner as did netpe, the goddess of wisdom, or spiritual life, in former times. according to the testimony of barlow, this is the subject "most frequently symbolized on early christian sepulchral tablets and monuments"[13] christ's body was the "bread of life" and his blood was the "wine from the tree of life" of which to partake was life eternal. the cross, as in earlier religions, represented completeness of life. the jambu tree, the buddhist god-tree, is in the shape of a cross.[14 [13] essays on symbolism, p. 74 [14] wilford, asiatic researches. among the kelti a tall oak was not only a symbol of the deity, but it was jupiter himself, while the earth from which it sprang was the great mother. throughout europe, in all ages, the

grossest practices and the most lawless disregard of human decency. with the light which in these later ages science and ethnological research are throwing upon the physiological and religious disputes of the ancients, the correctness of the primitive doctrines elaborated under purer conditions at an age when human beings lived nearer to nature is being proved--namely, that matter like spirit is eternal and indestructible, and therefore that the one is as difficult of comprehension as the other, and that nature, instead of being separated from spirit, is filled with it and can not be divorced from it; also that the female is the original organic unit of creation, without which nothing is or can be created. chapter vi. civilization of an ancient race. the profound doctrines of abstractions

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ysteryandvision:we have seen his face, and the memory of its beauty dwells for ever in ourminds-itconstrains us towards the perfect life; like a magnet, it draws us to the summits of heroism and sacrifice. it has been revealed. to me in vision that by a voluntary act we may transfer the merits of a noble and virtuous existence to the most chaste and starbright soul of israfel,whowill shine in the eternal worldwiththeirnputedmeritofbothour lives(israfel,pp.11-12).israfel is described invariably in terms of sexual purity:'hestandswithface transfigured in a virgin's robe;'heis a white virgin whose spotless maidenhood isour faith,ourpioushope;ourbondofbrotherhood in the charityofthenewlife;'hischief emblem is the unicorn, in which inviolate chastity is typified (pp.13, 28,31).but if waite's so

h slowly ebbed away intheyearsthatfollowed he became increasingly sceptical of the church's teaching on the posthumous state of the soul, and increasingly pessimistic about the very possibility of survival. his doubt is reflected in an untitled sonnetwrittenin1878,which concludeswiththese lines:though life has parted us, let death unitejustone shortmoment!-andwith that-adieu! for, gazing into the eternal night, no torch nor starlight come to help us through. how joyless there for both if we should meet in death's dark maze, roaming with wearyfeet!alamentfrom the same year, ends even more bleakly:whatis life itself but madness?whatis death but endless night?amidst all this gloom and despair the awareness of death was ever present, for by1879waite and his mother had moved to victor road at k

m remained its ability to revive his faith in an afterlife, albeit at the cost of further alienation from the catholic church:itremains to be said that the horizon opened by spiritism, as of another world and its prospects, and of the possibility in earthly life of belonging in a sense toboth,led me further away from the notionofan infalliblechurchwhich offered hell opened to christiansinplace of eternal hope. i beheld on the further side, in the so-called hither hereafter, a place where men can dwell and healed by slow degrees of all their hurts can find new life in new and other work, worldwithoutend, because of endless worlds(slt,p. 62).his first direct experience of a medium waswiththe revd francis ward monck4-popularlybutinaccurately known as'dr'monck-whohad produced remarkable materi

abstinence which maintains them in their natural order.3.recordatus:sobriety is the least interesting of the virtues, but it is excellent as an antecedentofdrinking.4.memento,fratres:as regards the foundation of drink, which is said to be laid in alcohol, it isnotso much the potation which is fatal as the vulgarity which surrounds it.5.audivimus:theblack list is local and temporal,butinebriety is eternal.6. etnos hewhoconfessesto true thirst asks for the waters of life. 7. ill autem:thehighest maxim of all is to drink freely,butthe wise man avoidsthewatersofmarah. stjohnadcock had presumably listened to these awesome maxims,butwho'were the other 'people of the shadow' remains unknown- machen also had settled down, for after theannusmirabilishe had met and, in june1903,marrieddorothypurefoy

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

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ng in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out their after-lives in an idealized mirror-image of contemporary society. in this spirit255 world hell had no place and many spiritualists were undoubtedly converted to the cause by a desire to evade the probability of eternal damnation that victorian popular theology offered them. further, spiritualism offered the novel attraction, which no church could offer, of conversation with one's departed relatives, either by mechanicalmeans-suchas ouija boards and table255turning-ordirectly, through the voice of a medium who could offer to individuals specific messages from particular spirits.thereaction of the churches

to seth, hermes and solomon.theybear certain hieroglyphical texts from the xviith and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this

GILBERT THE MAGICAL MASON

.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as also the seventh sideandthe two heptagoni, so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god,whohath taught us morethanallmen'swit could have foundout,praised be his holy name.thevault was parted in three parts: theupperpartor ceiling, the wall or side, the ground or floor.oftheupperpart,you shall understand no more of it, at this time,butthatit was divided according to the seven sides in the triangle, which was in the bright centre;butwhat therein is contained, you shall (god

the divine. i must premise that although these kabalists were hebrews- teachers of the pentateuchallaws and dogmas to the people as an exoteric religion- yet their esoteric conception of godhead has nothing, or next to nothing, in common with the god of genesis or part of the old testament.thesupreme being of the kabalah is found to be demonstrated after two manners; at one time the inconceivable eternal power proce255 eding by successive emanations into a more and more conceiv255 able existence; formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of

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

it is nearly identical with the kabalistic doctrine of all things being but emanations from a divine source, and matter but an aspect. other philosophers have discussed the same theory in the controversy of nominalismversusrealism; does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit, says the kabalah, and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self255 existing, with successive waves of action and passivity. this spirit is the true deity, or infinite being, the ain suph, the cause of all causes, and of all effects. all emanates from that, and is in that. the universe is an immanent offspring of the divine, which is manifested in a million form

ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile and the fixed, the moveable and the stable, form variable to infinity, and being unchangeable in its essence, are the eternal balance of life. form undergoing improvement, and being reborn more full of life, after an apparent destruction, this is progress, this is victory or netsach. order always identical, law always stable, existence always indestructible, it is eternity, it is thejod,it is the harmony of two contraries, it is the law of creation, the jesod.thetwo forces, and this law of harmony are revealed in

GILBERT THE SORCERER AND HIS APPRENTICE

l serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou therefore the evil and seek the good, thou who wouldst follow in the footsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material

h they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided into four heads.naharn38. the four rivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced

of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-re

assed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods- ashe,myfather, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black

desses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasbecomejoined unto eternal god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a manuscript transcriptbyw.e.h. humphreysrgncthiseauton) dated march1900.)7.the tarotto enter, within the limits of this short treatise, upon any long inquiry into the history of cards is utterly out of the question; and i shall therefore confine myself to examining briefly into what relates to their most ancient form

GILBERT R A THE MASONIC CAREER OF A

ted the grades beyond'54[54. he was not enthusiastic about his brother masons 'i like that phrase "brother of the appearance of light" applied to the masonic brethren to show that their attributed illumination is but phantasmal'55[55, nor about the formal management of a lodge 'the revised byelaws of the runymede lodge have been sent me. it is not to be expected that they should make for the life eternal and i suppose that they are not more eternally voided of all importance than other legislative documents framed for lodges and chapters by "hollow hearts and empty heads"56[56. he also disliked office 'i had a hideous experience yesterday at the runymede lodge, on the occasion of the installation of a new master. i took the last possible train which would have brought me in time for my par

GLOBAL FREEMASONRY

e doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric system, and its basis was the practice of magic. interestingly, the kabbalah provides an account of creation quite different from that found in the torah. it is a materialist account, based on the ancient egyptian idea of the eternal existence of matter. murat ozgen, a turkish freemason, has this to say on this topic: it is evident that the kabbalah was composed many years before the torah came into existence. the most important section of the kabbalah is a theory about the formation of the universe. this theory is very different from the story of creation accepted by theist religions. according to the kabbalah, at the

lieves that nature. constitutes the sum total of reality, that matter-energy and not mind is the foundation stuff of the universe and that supernatural entities simply do not exist. this nonreality of the supernatural means, on the human level, that men do not possess supernatural and immortal souls; and, on the level of the universe as a whole, that our cosmos does not possess a supernatural and eternal god.34 as we can see, humanism is almost identical to atheism, and this fact is freely admitted by humanists. there were two important manifestos published by humanists in the last century. the first was published in 1933, and was signed by some important individuals of that time. forty years later, in 1973, a second humanist manifesto was published which confirmed the first, but contained

cceptable any supernatural or cosmic guarantees of human values. sixth: we are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought."35 in the above articles, we see the expression of a common philosophy that manifests itself under such names as materialism, darwinism, atheism and agnosticism. in the first article, the materialist dogma of the eternal existence of the universe is put forward. the second article states, as the theory of evolution does, that human beings were not created. the third article denies the existence of the human soul claiming that human beings are composed of matter. the fourth article proposes a "cultural evolution" and denies the existence of a divinely ordained human nature (a special human nature given in c

are not created has become the basic doctrine of humanist philosophy. the first two articles of the first humanist manifesto give an expression to this doctrine. moreover, humanists maintain that science supports these claims. however, they are wrong. since the first humanist manifesto was published, the two premises that humanists have presented as scientific facts the idea that the universe is eternal and the theory of evolution have collapsed: 1. the idea that the universe is eternal was invalidated by a series of astronomical discoveries made when the first humanist manifesto was being written. discoveries such as the fact that the universe is expanding, of cosmic background radiation and the calculation of the ratio of hydrogen to helium, have shown that the universe had a beginning

nced the world since the nineteenth century. jl humanism revisited kc -ivmaterialism revisited n the first chapter of this book, we looked at the regime of pharaoh in ancient egypt and came to some important conclusions about its philosophical underpinnings. the most interesting feature of ancient egyptian thought, as we said, is that it was materialist, that is, posited the belief that matter is eternal and uncreated. in their book the hiram key, christopher knight and robert lomas have some important things to say on this matter that are worth repeating: the egyptians believed that matter had always existed; to them it was illogical to think of a god making something out of absolutely nothing. their view was that the world began when order came out of chaos, and that ever since there has

GNOSTIC CATECHISM

ted the grades beyond'54[54. he was not enthusiastic about his brother masons 'i like that phrase "brother of the appearance of light" applied to the masonic brethren to show that their attributed illumination is but phantasmal'55[55, nor about the formal management of a lodge 'the revised byelaws of the runymede lodge have been sent me. it is not to be expected that they should make for the life eternal and i suppose that they are not more eternally voided of all importance than other legislative documents framed for lodges and chapters by "hollow hearts and empty heads"56[56. he also disliked office 'i had a hideous experience yesterday at the runymede lodge, on the occasion of the installation of a new master. i took the last possible train which would have brought me in time for my par

GNOSTIC HANDBOOK

tonic cosmos one of the pivotal figures within the history of traditional cosmology is plato. while before him both pythagoras and socrates are of great significance, it was plato who outlined the major characteristic of the great chain of being- ideals. for plato an ideal was more than just a notion or idea, ideals existed eternally in the world of ideals (similar to the gnostic pleroma) and had eternal, abstract qualities. it is from this world of ideals the lower worlds emanate, resulting in the physical world. platonism, neo platonism and gnosticism argue between themselves in regards to the nature of matter. while all posit a demiurge which created the material dimensions, the nature of this being (from demonic to malefic, bungling to a demi-god) depends on the school and sect. plutar

his word, and of the holy spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an effluence, as light from fire. in the same way we recognize that there are other powers which surround matter and pervade it. athenagoras generally speaking the ancient gnostics primarily viewed christ as an eternal, celestial power, the logos with which it is possible to have an intimate, personal relation, since our higher consciousness is made in its image. for this reason, gnostics stressed the experience union with the divine and showed little interest in the historical jesus, whom it has always been impossible to know in a concrete sense or even accurately in a historical sense. jesus christ, su

ed the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight, rejoicing always before him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and un

of the universe which is the issue. evil, so to speak, is in the eye of the beholder and hence extremely dualistic gnosticism is a product of those who suffer and this seems quite clearly so. to suggest the world or the creator is evil is really a personal perception and since gnosis means personal wisdom then we can see that the gnostics were recording their personal insights alone, not offering eternal truth. each insight may vary not only according to the environment and experience of the author, but to the stage of his or her life and the suffering he or she has or has not experienced. dualism therefore is a matter of perception, not one of cosmology. in the institute we call it perceptional dualism. the nature of perceptional dualism is much like that of a classroom. like children in

. in this representation it was reproductive, earth bound and destructive. while for the egyptians the heavenly serpent was that which gave man the knowledge to perceive the divine. the egyptians were well aware that serpents don t fly, but by giving the serpent wings they emphasised the unique difficulty of going beyond the earthly cycles. the shedding of skin was a useful image for the cycle of eternal re-occurrence, whereby all things repeat until final annihilation or liberation is achieved. the serpent then could be understood as representing the knowledge of good and evil, in its destructive mode it represents out attachments to the material world. in its heavenly mode it represents the secret knowledge of the light. to achieve this secret knowledge one must transmute the instincts (

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

transfigurative process involves a spiritual technology whereby man is reborn through the power of the treasury of light, and the ruach is united with the re-awakened yechidah. the yechidah, using the energies of the ruach and nephesh is re-developed, and the true self is revealed. the mixed impersonal current which invigorates the fallen system is transmutated, and the individual manifests as an eternal, discrete, identity reflecting the glory of the pleroma. so, yes man is mortal, but there is hope, there is an opportunity for immortality. it is imperative to realise that immortality is conditional, man has no right to live forever. his post fall constitution is by nature mortal and contaminated. only by the power of the treasury of light can man be changed into a immortal form which ref

t the heart of most religions. in the early christian church there were many who taught the doctrine of reincarnation. clement of alexandria, origen, jerome, gregoras, augustine and irenaeus to name but a few. it was only during the council of nicea in 325 ad that the concept of reincarnation became unpopular. this disavowal was coupled with the development of new teachings regarding the trinity, eternal hellfire and purgatory that were imported into the church for political reasons by emperor constantine. it was only in ad 553 at the second council of constantinople that the church finally and formally condemned the doctrine of reincarnation. in both hinduism and buddhism reincarnation is a central doctrine. in the bhagavad gita, we find krishna expounding the theory of reincarnation to a

t died in the west and rose again in the east at dawn, so the vital forces sank into the underworld to rise again in a different body. hermes, the great master of the mysteries, was one of the earliest egyptian priests to openly proclaim the once secret teaching of reincarnation. gnostic theurgy page 51 if a soul, when it has entered the body persists in evil, it does not taste the fruits of life eternal, but is dragged back again, it reverses its course and takes its way back to creeping things and that ill fated soul, having failed to know itself, lives in servitude to noxious and uncouth bodies, in this doom are vicious souls condemned. hermes. while we may not agree to the extent he has taken the concept of reincarnation, this quote does illustrate his acceptance of the doctrine. turni

at flows through time. the self (prior to transfiguration) has been isolated due to the alpha event and accordingly, the self that exists in everyday life is a semblance only. this false or everyday self is a synthesis of environmental factors and memories. these memories and factors work together within the lower spiritual planes to form a sense of will or identity. this identity however, is not eternal, not of the light worlds, but is a contingency that exists only in the lower kingdom. it is nothing more than a personality or persona, it is not a true self. this persona is formulated and influenced by the psychic memory system that collects and balances the causes and effects the particle or point the wave or line fig 13 gnostic theurgy page 56 (karma or sanskaras) of lifetimes. at deat

system enters a new body. in some sense the experience of self or identity in everyday life is illusionary, the self we experience is simply a mask that has been generated by our karmic balance-sheet. the true self is way beyond this level of experience. this constant process of reincarnation, reformation of the persona and re-creation of experience leads us into a consideration of the nature of eternal re-occurrence. eternal re-occurrence if we accept the mould understanding of the everyday self, then we must consider one of the major ramifications of this theory, that of eternal re-occurrence. if the mould or psychic memory system constantly recreates life again and again from similar karmic factors, then we have a process of eternal re-occurrence or repetition. this doctrine is not as

GOETIA LUCIFERIAN

the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self. the shadow is significant as the adversary as it is the dreamin body with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self. that which you seek from such contact you will ultimately grow in self by doing such. the body of shadow is developed by the f

pirit unto me without violence or harm this is my will. the constraint i do conjure and summon thee, spirit n. by the flaming essence of the forked stave of the sun, the adversarial shadow and burning fire which is the prince of spirits, angels and daemon. come thou forth and without delay to me, spirit n. by adonai, the lord of the earth, by the axis of the sun and the moon i summon thee. by the eternal fire, come now unto this circle be welcomed unto me. welcome unto the spirit welcome spirit n. you are welcomed in this meeting place within the crossroads. i have summoned you forth, to join with me, by the union of heaven and hell. i bind this within this circle, take flesh and desire within thy sigil of calling, which i shall give unto thee life. thou shalt not leave this circle until i

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

th and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou, who drawest in thy breath and all that cometh from thee, returneth unto thee! ceaseless movement, in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thine intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body

ce and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body, the spirit of air shall be a soul, the dream shall be a thought. and no longer shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

ity and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

p from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eterna

maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o s

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: thou before whom the life of beings is but a shadow which changeth, and a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou

h giveth forth and withdraweth the form of all things: thou before whom the life of beings is but a shadow which changeth, and a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou who drawest in thy breath, and all that cometh from thee returneth unto thee! ceaseless motion in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changelss empire of created light, of shades, of reflections, and of images, and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; th

ence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterrae

f infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shinet

and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son

GOLDEN DAWN RITUALS B

this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point

o understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the panta

GOLDEN DAWN RITUALS J

oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the

GOLDEN DAWN RITUALS K

t of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the t

GOLDEN DAWN RITUALS U1

ome cases, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this yechidah is the only part of man which can truly say- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, ev

GOLDEN DAWN RITUALS VENUSZAM16

of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be

GOLDEN DAWN RITUALS Z1

lessings of yhshvh, be with you now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1 the enterer of the threshold 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 general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth

d the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counterchanged color any appropriate egyptian designs, emblematic of the soul. 5 the scarlet tetrahedronal capitals represent the o of test and trial, and between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the te

ewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway betwee

reus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of m

ss, and the mediator between the stations of hierophant and hiereus. the symbols and insignia of the hegemon are: the robe of pure whiteness, bearing on the left breast a red cross. the mitre-headed sceptre. the lamen suspended from a black collar. the robe represents the spiritual purity which is required in the aspirant to the mysteries, and without which qualification none can pass between the eternal pillars. it represents the divine light which is attracted thereby and brought to the aid of the candidate. it symbolizes the self sacrifice that is offered for another to aid him in the attainment of the light. it also signifies the atonement of error; the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary form, red to represent the energy of the

GOLDEN DAWN RITUALS Z3

diance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish nervousness or hesitation, but the ritual as performed by an initiated hierophant should become in his hands something more than this. thus should he act. let him remember what partic

GOLDEN DAWN RITUALS ZAM10

oncealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumpha

r are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawi

and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, an

he godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy moth

and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve my fellow man. and i declare that with the divine aid in this operation, i shall succeed, that the shroud shall conceal me alike from men and spirits, that it shall be under my

GOLDEN DAWN RITUALS ZAM11

thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the

y spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16 perform the qabalistic cross. 7 "unto thee sole wise, sole eternal and sole merciful one be the praise and glory forever, who hath permitted very honored frater/soror_ who now standeth humbly before thee to enter thus far into the santuary of the mysteries. not unto myself but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrinks not in the hour of tr

GOLDEN DAWN RITUALS ZAM12

r i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen)

GOLDEN DAWN RITUALS ZAM13

rds inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at your side? a glory i had before the world was (all rise) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept (makes the 'l' sign "virgo, i

GOLDEN DAWN RITUALS ZAM14

divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be made a div

mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a b

ee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrink not in the hour of tr

GOLDEN DAWN RITUALS ZAM16

ony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be

m, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook

GOLDEN DAWN RITUALS ZAM17

um feci round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was: 1. nequaquam vacuum 2. legis jugum. 3. libertas evangelii. 8 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagons. so we kneeled down altogether, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught us more than all men's wits could have found out, praised be his holy name. this vault we parted into three parts, the upper part or ceiling, the wall or side, the ground or floor. of the upper part you shall understand no more at this time but that it was divided according to the seven sides in the triangle which was in the bright center; but what therein is contained

GOLDEN DAWN RITUALS ZAM18

mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that

ood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the

let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink

GOLDEN DAWN RITUALS ZAM20

\ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth

ed above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this s

e, that ye also may become a base and a foundation unto my higher soul, that my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of th

t live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and only self, united in the glory of ain soph aur. let me dwell in that land which far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from a

GOLDEN DAWN RITUALS ZAM21

flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in

it for five seconds, forming a circle) 12 (when all the god forms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross

GOLDEN DAWN RITUALS ZAM22

tep 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mysteries, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be

GOLDEN DAWN RITUALS ZAM24

onvocation of adepti of the second order, seated in this assumed temple, i again ask you whether you are prepared in your mind to accept the responsible office to which you have been appointed" hierophant "i am" chief adept "then you will kneel down, repeat the sacramental name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple it

GOLDEN DAWN RITUALS ZAM5

ergies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from the ground. as the power rushes up, hold it and then on the descent, push down the energy of each of the elemental spheres to your feet. then imagine the light going

GOLDEN DAWN RITUALS ZAM7

low at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all prese

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the arrival of the first spanish missionaries on the altiplano. where, come to that, had the christians obtained their crosses? not only from the shape of the structure to which jesus christ was nailed, i thought, but from some much older source as well. hadn t the ancient egyptians, for example, used a hieroglyph very like a cross (the ankh, or crux ansata) to symbolize life. the breath of life. eternal life itself?8 had that symbol originated in egypt, or had it perhaps occurred elsewhere, earlier still? with such ideas chasing one another around my head, i walked slowly around puma punku. the extensive perimeter, which formed a rectangle several hundred feet long, outlined a low pyramidal hill, much overgrown with tall grass. dozens and dozens of hulking blocks lay scattered in all dire

and ultra-modern suspension bridges. the change of pace between the sleepy rural backwater where san lorenzo was located and the pockmarked industrial landscape around coatzecoalcos was almost shocking. moreover, the only reason that the timeworn outlines of the olmec site could still be seen at san lorenzo was that oil had not yet been found there. it had, however, been found at la venta to the eternal loss of archaeology. we were now passing la venta. due north, off a slip-road from the freeway, this sodium-lit petroleum city glowed in the dark like a vision of nuclear disaster. since the 1940s it had been extensively developed by the oil industry: an airstrip now bisected the site where a most unusual pyramid had once stood, and flaring smokestacks darkened the sky which olmec star-gaz

octial effects could still be seen, but thanks to bartres, no similar information was likely to be forthcoming from the other three faces because of the arbitrary alterations imposed upon them. indeed, by drastically distorting the original shape and size of so much of the pyramid, the mexican restorer had possibly deprived posterity of some of the most important lessons teotihuacan had to teach. eternal numbers the transcendental number known as pi is fundamental to advanced mathematics. with a value slightly in excess of 3.14 it is the ratio of the diameter of a circle to its circumference. in other words if the diameter of a circle is 12 inches, the circumference of that circle will be 12 inches x 3.14= 37.68 inches. likewise, since the diameter of a circle is exactly double the radius

orical records of the planetary disaster they seem to refer to? could it be that the myths themselves are historical records? could it be that these cunning and immortal stories, composed by anonymous geniuses, were the medium used to record such information and pass it on in the time before history began? and the ark went upon the face of the waters there was a king, in ancient sumer, who sought eternal life. his name was gilgamesh. we know of his exploits because the myths and traditions of mesopotamia, inscribed in cuneiform script upon tablets of baked clay, have survived. many thousands of these tablets, some dating back to the beginning of the third millennium bc, have been excavated from the sands of modern iraq. they transmit a unique picture of a vanished culture and remind us tha

, is that the farther north one goes, the more the mammoth and other remains increase in number.18 indeed some of the new siberian islands, well within the arctic circle, were described by the explorers who first discovered them as being made up almost entirely of mammoth bones and tusks.19 the only logical conclusion, as the nineteenth-century french zoologist georges cuvier put it, is that this eternal frost did not previously exist in those parts in which the animals were frozen, for they could not have survived in such a temperature. the same instant that these creatures were bereft of life, the country which they inhabited became frozen. 20 there is a great deal of other evidence which suggests that a sudden freeze took place in siberia during the eleventh millennium bc. in his survey

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ies must be addressed for all operations on any of the squares of the sephirothic crosses. observation of figure 12, appendix a, shows that in each subquadrant, one square is used for both the horizontal and vertical names of the calvary cross angels. these 16 special letters can be arranged to spell the phrase ondo-apizebabalon (oh-en-doh ah-pee-zodeh bahbah- loh-en) which can be translated "the eternal regions of babalon" where babalon is the name of an important goddess. she is equivalent to kali, kundali, isis, and other feminine deities who are assodated with the qabalistic sephira of binah. the gematric value of this enochian phrase, i.e, the value of the 16 letters that are assigned to these squares, is 318. this is the value of the magick square of olap as explained later in enochi

fect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiat

ong the upper frontier of the aethyr. whatever you actually see, the idea of elaborate defenses against hostile invading forces will be strong. even the holy city itsel f wi l l appear this way. you wi l l probably see bastions and sprawling towers and parapets with high thick walls suggesting an enormous medieval castle. the holy city is the "fastness of the most high" and houses the "legions of eternal vigilance" it sits protectively near the edge of thought and guards the mani fested universe against the attacks of the demon khoronzon. it has a few faded colors here and there, but is largely colored in shades of gray like the entire aethyr. not far from the city are the final outposts. these are small structures standing right on the brink of a tremendous precipice. if you pass these gr

feh-tee-ah-seh) i now pass through the house of brightness. part 6. let your mental body be given unto the king of air. assume your spiritual body and pass upward through a narrow shaft in the ceiling. rise up until you arrive at a fiery red chamber at the geometric center of the pyramid. let there be a stone sarcophagus along the south wall. let the sarcophagus be lidless and let it contain the eternal flame. face the flame in the sarcophagus. hold the talisman of the watchtower of fire in your left hand and your wand in your right hand and say, edlprnaa (eh-del-par-nah-ah) great king of fire, come, accept my offering. o-prge bitom (oh-par-geh bee-toh-meh) fire to fire. here within the five-walled parapet of the vault of zen, come, accept my body. ial-a malprg obza (ee-ah-leh-ah mah-leh

and your wand in your right hand and say, edlprnaa (eh-del-par-nah-ah) great king of fire, come, accept my offering. o-prge bitom (oh-par-geh bee-toh-meh) fire to fire. here within the five-walled parapet of the vault of zen, come, accept my body. ial-a malprg obza (ee-ah-leh-ah mah-leh-par-geh oh-beh-zodah) may i be consumed by the fiery flames of duality. hold the talisman of 1 vitdt before the eternal flame 312 and say, ivitdt, lialprt ma-of-fas (ee-vee-tehdeh-teh, lee-ah-ieh-par-teh mah-ohfeh-fah-seh) the first flame is not to be measured; a cleansing fire to be treasured. i give you this body and pass through p o a m a l- p r g e- z e n( p o h- a h- m a h- ieh-paz-geh-zod-en) i now pass through the palace of sacrificial fire. part 7. let your spiritual body be given unto the king of f

GREY W G CONDENSATION OF KABBALAH

0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45, and 4+ 5= 9 again. to complete the decade we project it into a tenth sphere of malchut, or a kingdom. this is the result of all previous spheres being concentrated and pushed through into what was termed the kingdom of god or the normal state of ourselves and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels th

religion but amethod of arrangement and application. pure methodology which could be applied to whichever religious form of beliefs might be followed. 15 god is god by any name humans may accept. conscious approach to god remains exactly what it is whether termed prayer, meditation, contemplation, invocation or anything else. energy is energy regardless of type or other limitations. these are the eternal verities which genuine kabbalah is trying to systematise and present as a fundamental formulary which can be followed comprehensibly by justifiably inquisitive individuals expecting far more from life than a material basis with a disintegrative end to it eventually. a few centuries back, this investigative instinct in western humans was called in certain christian circles the quest of the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

living inside mountains, not so much in the depths of the earth as in hills and rocks that rise above the level ground; but popular forms of cursing choose all manner of phrases to express the very lowest abyss^ the swed. hergtagen (taken into mountain) means sunken, hergtagning^ see the famous legends of the seven sleepers (greg. tiir. mirac. 1, 95. paul diac. 1, 3, and of endijmion, who lies in eternal sleep on mt. latmos. conf. pliny 7, 52: puerum aestu et itinere fessum in specu septem et quinqnaginta dormisse annis, rerum faciem mutationemque mirantem, velut postero experrectum die; hinc pari numero dierum senio ingruente, ut tamen in septimum et quinquagesimum atque centesimum vitae duraret annum' and the german story of the three miners. shepherds slept in caves 7 years, or 7 times

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

. 316 on the gods having a beginning and an end, that in this system of creation too they are not described as existing from the first: the god appears in ginnungagap after a giant has preceded him. it is true, snorri 6 makes use of a remarkable phrase: sva at qvikna^i meis krapti]?ess er til sendi hitanu/ the quickening is referred to the might of him that sent the heat, as if that were an older eternal god who already ruled in the chaos. the statement would have more weight, were it forthcoming in the voluspa or any of the eddie songs themselves; as it is, it looks to me a mere shift of snorri s own, to account for the presence and action of the heat, and so on a par with the formulas quoted in pp. 22-3-4. l buri, who is thawed into existence out of ice, to set limits to the rude evil na

roman orcus (orig. uragus, urgus, and in the mid. ages still regarded as a monster and alive, pp. 314, 486) there was gradually evolved the local notion of a dwellingplace of the dead. the departed were first imagined living with her, and afterwards in her (it. in the approaches dwelt or hovered the dark elves (see suppl. niflheimr then, the mist-world, was a cold underground region covered with eternal night, traversed by twelve roaring waters, and feebly lighted here and there by shining gold, i.e. fire. the rivers, especially gioll, remind us of lethe, and of styx, whose holy water gods and men swore by. with hvergelmir we may 1 the 0. fr. poem on the quatre fils aimon (cod. 7183 fol. 126 b) makes kichart, when about to be hung, offer a prayer, in which we are told that the saviour bro

GRIMOIRE OF TURIEL

u god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written filling them with divine virtue and influence through jesus christ our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most h

e unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being therewith clothed i may be whiter than snow both in soul and body in thy presence this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who l

t grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be favourable and auspicious to what i shali ask in the name of amioram, adonai, sabaoth. the secret grimoire invocation for monday (moon) haste ye sublime and intelligent genil who are obedient to the sovereigu arcana, come and assist me in the operation that i undertake under the auspices of the grand l

railties, and that thou wilt henceforward vouchsafe to keep and defend me from pride, lusts, cursing, blasphemy, unfaithfulness, and al! other deadly sins and enormous offences, profaneness and spiritual wickedness; but that i may lead a godhy, saber, faithfuh, constant and pure hife, waiking uprightly in thy sight, through the merits of jesus christ, thy son, our lord and sav our. omnipotent and eternal lord god who sittest in heaven and dost from thence behoid alt the dwehlers upon earth, most mercifully i beseech thee to hear and the secret grimoire answer the petition of thine unworthy servant, which i shali make unto thee at this time, through jesus christ our lord, who hiveth and reigneth with thee in the unity of thy holy spirit, ever one god, worhd without end. sead down, o lord, t

powers, dominations, and virtues, and by thy name w th which king solomon did bind up the devils and shut them np, ethrack, evanher, agla, goth, joth, othie, venock, nabrat, and by al! thy holy names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy spirits, that they may give me true answers to all my demands. the secret grimoire o great and eternal virtue of the highest, which thou disposest their being come to judgment, viachem, stimilomaton, esphares, tetragrammaton, oboram, cryon, elijtion, onela, brassim, aoym, messias, soter, emanuel, sabaoth, adonay, i worship thee. i implore thee with all the strength of my mmd that by thee my present prayers, consecrations, and conjurations may be ha!!owed. in the name of the most merciful go

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

we repeat, they do not constitute the truth to us. the intimacy of an experience must include one of two factors: first, the full extent of our powers of perception, our ability, for example, to see or hear something satisfactorily; second, it must have the full capacity of our reasoning. certainly, if something is not clear to our sight or to our understanding, it is not real to us. truth is not eternal, but is dressed in an ever-changing garb and that garb is our own consciousness and understanding. an eternal truth is but an appear- 205 ance of reality behind which man has not yet been able to detect change. u universal mind.see divine mind. universe.as rosicrucians we think of the universe in terms of absolute being, that is, the totality of reality without either a beginning or an en

HAMIL THE ROSICRUCIAN SEER

brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the close of their physical existence. it may also have been a part of his publicpersona,the successful and respectable professional man en255 joying membership of an eminently respectable society. this would not, however, explain the assiduity with which he attended to his masonicduties,thesecretaryship of a lodge, as with thatofany voluntary society

ntion more readily than if they were to make themselves known by a strange name.theknowledge of the evil spirits is almost boundless, so far as concerns mortals or spirits of low degree. if questions were proposed to those spirits such asthis-'arethere a number of ministering angels who have never been embodied, constantly in the presence of god, his son, and the holy ghost, interceding for man's eternal happiness and welfare'-they would stoutly deny it.correspondencewithrobertowen175thespirit that animates the earthly body, and the atmospher255 ic spirit, make the formofthe spiritual being joined; and the soul is the life and existenceofthat spiritual being.thespirit and the soul, as belonging to the body, are distinct.theyare like thought, confined to the body, and known only to it; havi

reatures that he made with his own hands and moulded after his ownfashion-thathe could let them taste the blessings of life, and allow them to commit crimes in that life, and then consign them to the most frightful tortures for ever withoutend?-thatno space of time, known to god, angels, or man, should in the least relieve them from their frightful torments? you know, from my former answers, that eternal damnation does not exist. there is very terrible punishment,-more terrible than a human being can conceive; but it is not everlasting. but fire and brimstone are not part of that punishment. fire isnotaspiritual body, and brimstone is veryearthy:-thenhow can that exist where things are purely spiritual (this referred to my having previously asked some questions relative to the rev. mr godf

the cross. he was the essence of thefather,-thespirit of thefather,-onewithhimself,-sentby him on earth amongst men in their own form, to enlighten them according to his word.thebody was sacrificed for their sins, and the spirit again returned to be oneasbefore. proposition6-'menare saved by the favour of god, through faith in jesus christ; and those dying out of his favour and faith are heirs of eternal death by inheritance from the original progenitors of the race, and remain to all eternity in the torments of hell.'c.a.-asall men are born sinful; it is by the mercy of god that they are saved. he showeth that mercy to those that seek it. but through the intercession of his son he also showeth his loving kindness to those who sin more; and although they cannot be saved, as those who are r

of god that they are saved. he showeth that mercy to those that seek it. but through the intercession of his son he also showeth his loving kindness to those who sin more; and although they cannot be saved, as those who are righteous, by their own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the faithful pass into heaven, becoming angels of light and transcendent bliss, on the one hand, and the unfaithful, on the other, are cast into hell' c.a.-thatis wrong. because

HANDBOOK OF EGYPTIAN MYTHOLOGY

ated in numerous egyptian texts and images. from this moment the creator was chiefly manifest in the world as the sun god ra. the boundaries of the physical world became fixed, though the upper sky (nut, the atmosphere (shu, and the earth (geb) were still encircled by the dark primeval waters. as part of establishing the divine order, shu and tefnut also become two different types of time. shu is eternal recurrence and tefnut is eternal sameness. 15 this began a great cycle in which everything had to change to survive and yet everything remained fundamentally the same. the separation of nut and geb made it possible for their children to be born. these were the gods osiris, seth, and horus the two-eyed and the goddesses isis and nephthys. some sources leave out horus. a tradition as old as

help humanity. in coffin texts 1130, the lord of all describes his four good deeds. these were to create the four winds to give the breath of life to every body, to make the annual nile flood so that everyone would get enough food, to create everyone with equal potential, and to make every person s heart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, the realm of the dead. a middle kingdom text set in the turbulent first intermediate period compares humanity with a flock and the (unnamed) creator with the good shepherd who cares for them. for their sakes he made heaven and earth, and drove away the rapacity of the waters. so that their nostrils should live he made the winds. they are images of him, come fort

ique and terrible crime, carried out on the night of the great storm. yet in theological terms, his was a necessary death. by dying, osiris becomes ruler of the underworld and a source of life for others. a remarkable dialogue in book of the dead spell 175 has osiris complain about his sad fate to atum. the creator god replies that osiris has been favored beyond all others. he has been granted an eternal kingdom in the land of silence, whereas his son will be the perpetual ruler in the land of the living. many egyptian thinkers tried to make sense of death by mak- 78 handbook of egyptian mythology ing something positive out of the death of osiris, but it is the loneliness and despair of osiris that is the most memorable element in this dialogue. early allusions to the death of osiris all i

utal terms.52 in the evening, the sun god died by being eaten by his mother, the sky goddess, and was replaced by a multitude of stars. in the morning, the reborn sun god ate all the star gods, staining the sky with their blood (the redness of dawn) and absorbing their power. the one god became many and the many gods became one, so life came out of death. other sources envisaged the sun god in an eternal voyage across the skies above and below the earth. at sunset, the day boat of the sun left the upper sky to be replaced by the barques for the moon and the stars (see boats in deities, themes, and concepts. the night boat carrying the sun god was towed on water and over sand through the twelve regions of the underworld. 92 handbook of egyptian mythology figure 19. symbolic image of the sol

was reenacted every night. the fate of the human dead was locked into the solar cycle. the journey of the soul egyptian concepts of the afterlife are strikingly diverse.53 the beautiful west could be seen as a place of joyful reunions or as a state of terrifying isolation. death was regarded both as a unique event and as part of the continuous process of decay and renewal. there was no promise of eternal peace for the egyptian dead. the afterlife was full of dangers and difficulties to be overcome, a belief that probably reflected the experience of life of the average ancient egyptian. after death each individual faced a journey through the underworld to reach the presence of one of the gods who could grant eternal life. the deceased would find themselves in an eerie landscape of rivers, d

HEAVEN HELL

all the duly-appointed offerings, and turned not aside to "miserable little gods" and lived according to maat, i.e, uprightness and integrity, would receive a good reward because they had done these things. the texts in these books state that the beatified live for ever in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to pieces by the divine messengers of wrath, and their bodies, souls, and spirits are consumed by fire once and for all. the egyptians had no belief in a purgatory. the f

the sun-god sailed from the time he rose p. 95 until noon, and in the other, called sektet, he sailed from noon to sunset. when the conception of the existence of the tuat was evolved, and the belief that the sun-god passed through it each night gained credence, it became necessary to find some means of transport for the god. it was impossible to remove him from his boat, which was, like himself, eternal, hence its name "boat of millions of years" and even if it had been possible the difficulty remained either of taking his boat back from the place of sunset to the place of sunrise, so that it might be ready for him on the following morning when he emerged from the tuat, or of providing him with a new boat each day. the simplest way was to assume in the tuat the existence of a river which

oughout the country generally, for the egyptians as a nation believed in a heaven wherein happiness of a very material character was to be found; still there must have been among the educated and priestly classes devout men and women whose yearnings for future happiness would not be satisfied with promises of cakes, and ale, and love-making, and to whom the idea of becoming the counterpart of the eternal god of the dead would afford consolation and hope. footnotes 160:1 the boat sometimes contains two apes (see sharpe, eg. inscriptions, part ii, pl. 9, and in a tomb at thebes one ape is in the boat and one outside it (see the illustration opposite. 164:1 prof. wiedemann has collected a number of important facts on this subject in his most interesting paper "osiris v g tant" next: seventh d

HELENA BLAVATSKY NIGHTMARE TALES

e of the unknown nocturnalwriter. nevertheless, though the reader may prefer to regard the whole story as one made up for the occasion,a dream, perhaps, still its incidents will, i hope, prove none the less interesting. i- the stranger's storymy birth-place is a small mountain hamlet, a cluster of swiss cottages, hidden deep in a sunny nook,between two tumble-down glaciers and a peak covered with eternal snows. thither, thirty-seven years ago, ireturned- crippled mentally and physically- to die, if death would only have me. the pure, invigoratingair of my birth-place decided otherwise. i am still alive; perhaps for the purpose of giving evidence to facts ihave kept profoundly secret from all- a tale of horror i would rather hide than reveal. the reason for thisunwillingness on my part is d

esult of the organization of the brain, then should we be naturally attracted but tothe material, the earthly. i thought i heard the familiar voice of the bonze interrupting my reflections, andrepeating an often used argument of his in his discussions with me "there are two planes of visions before men" i again heard him say "the plane of undying love and spiritualaspirations, the efflux from the eternal light; and the plane of restless, ever changing matter, the light in whichthe misguided daij-dzins bathe" vii- eternity in a short dreamin those days i could hardly bring myself to realize, even for a moment, the absurdity of a belief in any kindof spirits, whether good or bad. i now understood, if i did not believe, what was meant by the term, though istill persisted in hoping that it wou

awful gulf "no mortal e'erre-passed" its consciousness was still in the gray twilight, the first shadows of the great mystery. thus mythought wrapped, as i believed, in the remnants, of its now fast retiring vitality, was watching withintense and eager curiosity the approaches of its own dissolution, i.e, of its annihilation "i" was hastening torecord my last impressions, lest the dark mantle of eternal oblivion should envelope me, before i had time tofeel and enjoy, the great, the supreme triumph of learning that my life-long convictions were true, that deathis a complete and absolute cessation of conscious being. everything around me was getting darker with everymoment. huge grey shadows were moving before my vision, slowly at first, then with accelerated motion,until they commenced whi

5 facts. for, perhaps, the hundredth time, i had rivetted my attention on the needle of the clock, i had lost the numberof my gyrations and was fast coming to the conclusion that they would never stop, that consciousness is, afterall, indestructible, and that this was to be my punishment in eternity. i was beginning to realize from personalexperience how the condemned sinners would feel "were not eternal damnation a logical andmathematical impossibility in an ever-progressing universe- i still found the force to argue. yea indeed;at this hour of my ever-increasing agony, my consciousness- now my synonym for "i- had still thepower of revolting at certain theological claims, of denying all their propositions, all- save itself .no; i denied the independent nature of my consciousness no longer

al impossibility in an ever-progressing universe- i still found the force to argue. yea indeed;at this hour of my ever-increasing agony, my consciousness- now my synonym for "i- had still thepower of revolting at certain theological claims, of denying all their propositions, all- save itself .no; i denied the independent nature of my consciousness no longer, for i knew it now to be such. but isit eternal withal? o thou incomprehensible and terrible reality! but if thou art eternal, who then art thou--since there is no diety, no god. whence dost thou come, and when didst thou first appear, if thou art not apart of the cold body lying yonder? and whither dost thou lead me, who am thyself, and shall our thoughtand fancy have an end? what is thy real name, thou unfathomable reality, and impene

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ddhist teachings on the above 71 theosophical teachings as to nature and man 77 the unity of all in all 77 evolution and illusion 78 on the septenary constitution of our planet 81 the septenary nature of man 83 the distinction between soul and spirit 86 page 2 the key to theosophy- hp blavatsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not belie

moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by makin

, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religion" was one in antiquity; and the sameness of primitive religious philosophy is proven to us by the identical doctrines taught to the initiates during the mysteries, an institution onc

tualism, while the modern scheme of that name is, as now practiced by the masses, simply transcendental materialism. q. please explain your idea more clearly. a. what i mean is that though our teachings insist upon the identity of spirit and matter, and though we say that spirit is potential matter, and matter simply crystallized spirit (e.g, as ice is solidified steam, yet since the original and eternal condition of all is not spirit but meta-spirit, so to speak, we maintain that the term spirit can only be applied to the true individuality. q. but what is the distinction between this "true individuality" and the "i" or "ego" of which we are all conscious? page 19 the key to theosophy- hp blavatsky.txt a. before i can answer you, we must argue upon what you mean by "i" or "ego" we disting

so many others theosophy alone can eradicate -ooo- the common origin of man q. how? a. simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that (a) all men have spiritually and physically the same origin, which is the fundamental teaching of theosophy (b) as mankind is essentially of one and the same essence, and that essence is one-infinite, uncreate, and eternal, whether we call it god or nature-nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. this is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein. q. but this is not the teaching of christ, but rather a pantheistic notion. a. that is where your mistake li

HOMSI

tephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently little more than non-traditional and hig

HP LOVECRAFT A DARK LORE

f pillars, dreams hidden and untouched. it was not allied to the european witch-cult, and was virtually unknown beyond its members. no book had ever really hinted of it, though the deathless chinamen said that there were double meanings in the necronomicon of the mad arab abdul alhazred which the initiated might read as they chose, especially the much-discussed couplet: that is not dead which can eternal lie, and with strange aeons even death may die. legrasse, deeply impressed and not a little bewildered, had inquired in vain concerning the historic affiliations of the cult. castro, apparently, had told the truth when he said that it was wholly secret. the authorities at tulane university could shed no light upon either cult or image, and now the detective had come to the highest authorit

ut caution before audacity and see that it meets no other eye. the dunwich horror by h. p. lovecraft written summer 1928 published april 1929 in weird tales, vol. 13, no. 4, 481-508. gorgons and hydras, and chimaeras- dire stories of celaeno and the harpies- may reproduce themselves in the brain of superstition- but they were there before. they are transcripts, types- the archtypes are in us, and eternal. how else should the recital of that which we know in a waking sense to be false come to affect us all? is it that we naturally conceive terror from such objects, considered in their capacity of being able to inflict upon us bodily injury? o, least of all! these terrors are of older standing. they date beyond body- or without the body, they would have been the same. that the kind of fear h

king in the bird-shunned shadows? it seemed now as if an elusive touch of foetor had arisen somewhere close by, though its source was not apparent. blake seized the cover of the long-open box and snapped it down. it moved easily on its alien hinges, and closed completely over the unmistakably glowing stone. at the sharp click of that closing a soft stirring sound seemed to come from the steeple's eternal blackness overhead, beyond the trap-door. rats, without question- the only living things to reveal their presence in this accursed pile since he had entered it. and yet that stirring in the steeple frightened him horribly, so that he plunged almost wildly down the spiral stairs, across the ghoulish nave, into the vaulted basement, out amidst the gathering dust of the deserted square, and d

and downward. there were no stairs or inclines- indeed, my dreams had pictured those elder towers as wholly untouched by the fabulous great race. those who had built them had not needed stairs or inclines. in the dreams, the downward aperture had been tightly sealed and nervously guarded. now it lay open-black and yawning, and giving forth a current of cool, damp air. of what limitless caverns of eternal night might brood below, i would not permit myself to think. later, clawing my way along a badly heaped section of the corridor, i reached a place where the roof had wholly caved in. the debris rose like a mountain, and i climbed up over it, passing through a vast, empty space where my torchlight could reveal neither walls nor vaulting. this, i reflected, must be the cellar of the house of

the manuxet as power. the epidemic and riots of 1846 were very sparsely treated, as if they formed a discredit to the county. references to decline were few, though the significance of the later record was unmistakable. after the civil war air industrial life was confined to the marsh refining company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing. that fishing paid less and less as the price of the commodity fell and large-scale corporations offered competition, but there was never a dearth of fish around innsmouth harbour. foreigners seldom settled there, and there was some discreetly veiled evidence that a number of poles and portuguese who had tried it had been scattered in a peculiarly drastic fashion. most interesting

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

covered an enormous extent of ground- or, rather, air- after swooping down to a level where the wind became virtually negligible. there seemed to be no limit to the mountain range, or to the length of the frightful stone city which bordered its inner foothills. fifty miles of flight in each direction showed no major change in the labyrinth of rock and masonry that clawed up corpselike through the eternal ice. there were, though, some highly absorbing diversifications; such as the carvings on the canyon where that broad river had once pierced the foothills and approached its sinking place in the great range. the headlands at the stream s entrance had been boldly carved into cyclopean pylons; and something about the ridgy, barrel-shaped designs stirred up oddly vague, hateful, and confusing

ing a deeper abyss. finally its whole bulk emptied into the hollow hills and left the old bed toward the ocean dry. much of the later city as we now found it had been built over that former bed. the old ones, understanding what had happened, and exercising their always keen artistic sense, had carved into ornate pylons those headlands of the foothills where the great stream began its descent into eternal darkness. this river, once crossed by scores of noble stone bridges, was plainly the one whose extinct course we had seen in our aeroplane survey. its position in different carvings of the city helped us to orient ourselves to the scene as it had been at various stages of the region s age-long, aeon-dead history, so that we were able to sketch a hasty but careful map of the salient feature

hoggoths to land life- a thing the old ones had formerly been reluctant to do. the great river was now lifeless, and the upper sea had lost most of its denizens except the seals and whales. all the birds had flown away, save only the great, grotesque penguins. what had happened afterward we could only guess. how long had the new sea-cavern city survived? was it still down there, a stony corpse in eternal blackness? had the subterranean waters frozen at last? to what fate had the ocean-bottom cities of the outer world been delivered? had any of the old ones shifted north ahead of the creeping ice cap? existing geology shows no trace of their presence. had the frightful mi-go been still a menace in the outer land world of the north? could one be sure of what might or might not linger, even t

t was so real to danforth that he suffers from it still. he has on rare occasions whispered disjointed and irresponsible things about "the black pit "the carven rim "the protoshoggoths "the windowless solids with five dimensions "the nameless cylinder "the elder pharos "yog-sothoth "the primal white jelly "the color out of space "the wings "the eyes in darkness "the moon-ladder "the original, the eternal, the undying" and other bizarre conceptions; but when he is fully himself he repudiates all this and attributes it to his curious and macabre reading of earlier years. danforth, indeed, is known to be among the few who have ever dared go completely through that worm-riddled copy of the necronomicon kept under lock and key in the college library. the higher sky, as we crossed the range, was

HP LOVECRAFT DAGON

e. i have said that the unbroken monotony of the rolling plain was a source of vague horror to me; but i think my horror was greater when i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular as i had imagined. ledges and outcroppings of rock afforded fairly easy footholds for a descent, whilst after a drop of a few hundred fee

HP LOVECRAFT EX OBLIVIONE

o trunk, some times disclosing the mould-stained stones of buried temples. and alway the goal of my fancies was the mighty vine-grown wall with the little gate of bronze therein. after a while, as the days of waking became less and less bearable from their greyness and sameness, i would often drift in opiate peace through the valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidde

HP LOVECRAFT THE ALCHEMIST

ed and impregnable fortress. it told of a certain ancient man who had once dwelled on our estates, a person of no small accomplishments, though little above the rank of peasant, by name, michel, usually designated by the surname of mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible secrets of black magic and alchemy. michel mauvais had one son, named charles, a youth as proficient as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devi

ine the solution of the greatest mystery of all, how the curse had been fulfilled since that time when charles le sorcier must in the course of nature have died, for the man digressed into an account of the deep alchemical studies of the two wizards, father and son, speaking most particularly of the researches of charles le sorcier concerning the elixir which should grant to him who partook of it eternal life and youth. his enthusiasm had seemed for the moment to remove from his terrible eyes the black malevolence that had first so haunted me, but suddenly the fiendish glare returned and, with a shocking sound like the hissing of a serpent, the stranger raised a glass phial with the evident intent of ending my life as had charles le sorcier, six hundred years before, ended that of my ances

vement. then, as i remained, paralyzed with fear, he found his voice and in his dying breath screamed forth those words which have ever afterward haunted my days and nights `fool' he shrieked `can you not guess my secret? have you no brain whereby you may recognize the will which has through six long centuries fulfilled the dreadful curse upon the house? have i not told you of the great elixir of eternal life? know you not how the secret of alchemy was solved? i tell you, it is i! i! i! that have lived for six hundred years to maintain my revenge, for i am charles le sorcier' 1998-1999 william johns last modified: 12/18/1999 18:4299the beast in the cave by h.p. lovecraft april 21, 1905 the horrible conclusion which had been gradually obtruding itself upon my confused and reluctant mind was

HP LOVECRAFT THE CALL OF CTHULHU

f pillars, dreams hidden and untouched. it was not allied to the european witch-cult, and was virtually unknown beyond its members. no book had ever really hinted of it, though the deathless chinamen said that there were double meanings in the necronomicon of the mad arab abdul alhazred which the initiated might read as they chose, especially the much-discussed couplet: that is not dead which can eternal lie, and with strange aeons even death may die. legrasse, deeply impressed and not a little bewildered, had inquired in vain concerning the historic affiliations of the cult. castro, apparently, had told the truth when he said that it was wholly secret. the authorities at tulane university could shed no light upon either cult or image, and now the detective had come to the highest authorit

HP LOVECRAFT THE NAMELESS CITY

yet unbaked. there is no legend so old as to give it a name, or to recall that it was ever alive; but it is told of in whispers around campfires and muttered about by grandams in the tents of sheiks so that all the tribes shun it without wholly knowing why. it was of this place that abdul alhazred the mad poet dreamed of the night before he sang his unexplained couplet: that is not dead which can eternal lie, and with strange aeons death may die. i should have known that the arabs had good reason for shunning the nameless city, the city told of in strange tales but seen by no living man, yet i defied them and went into the untrodden waste with my camel. i alone have seen it, and that is why no other face bears such hideous lines of fear as mine; why no other man shivers so horribly when th

ew realm of paradise to which the race had hewed its way through the stone. in these views the city and the desert valley were shewn always by moonlight, golden nimbus hovering over the fallen walls, and half-revealing the splendid perfection of former times, shown spectrally and elusively by the artist. the paradisal scenes were almost too extravagant to be believed, portraying a hidden world of eternal day filled with glorious cities and ethereal hills and valleys. at the very last i thought i saw signs of an artistic anticlimax. the paintings were less skillful, and much more bizarre than even the wildest of the earlier scenes. they seemed to record a slow decadence of the ancient stock, coupled with a growing ferocity toward the outside world from which it was driven by the desert. the

he last- i was almost mad- of the howling wind-wraiths. i tried to crawl against the murderous invisible torrent, but i could not even hold my own as i was pushed slowly and inexorably toward the unknown world. finally reason must have wholly snapped; for i fell babbling over and over that unexplainable couplet of the mad arab alhazred, who dreamed of the nameless city: that is not dead which can eternal lie, and with strange aeons even death may die. only the grim brooding desert gods know what really took place--what indescribable struggles and scrambles in the dark i endured or what abaddon guided me back to life, where i must always remember and shiver in the night wind till oblivion- or worse- claims me. monstrous, unnatural, colossal, was the thing- too far beyond all the ideas of ma

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

the manuxet as power. the epidemic and riots of 1846 were very sparsely treated, as if they formed a discredit to the county. references to decline were few, though the significance of the later record was unmistakable. after the civil war air industrial life was confined to the marsh refining company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing. that fishing paid less and less as the price of the commodity fell and large-scale corporations offered competition, but there was never a dearth of fish around innsmouth harbour. foreigners seldom settled there, and there was some discreetly veiled evidence that a number of poles and portuguese who had tried it had been scattered in a peculiarly drastic fashion. most interesting

ised the esoteric order 0' dagon, an' bought masoic hall offen calvary commandery for it. heh, heh, heh! mart eliot was a mason an' agin the sellin, but he dropped aout o' sight jest then "remember, i ain't sayin' obod was set on hevin' things jest like they was on that kanaky isle. i dun't think he aimed at fust to do no mixin, nor raise no younguns to take to the water an' turn into fishes with eternal life. he wanted them gold things, an' was willin' to pay heavy, an' i guess the others was satisfied fer a while "come in'forty-six the taown done some lookin' an' thinkin' fer itself. too many folks msssin- too much wild preachin' at meetin' of a sunday -too much talk abaout that reef. i guess i done a bit by tellin' selectman mowry what i see from the cupalo. they was a party one night a

HP LOVECRAFT THE TREE

s multitude of guests; indeed, he seemed to dread being alone now that his absorbing work was done. the bleak mountain wind, sighing through the olive grove and the tomb-tree, had an uncanny way of forming vaguely articulate sounds. the sky was dark on the evening that the tyrant's emissaries came to tegea. it was definitely known that they had come to bear away the great image of tyche and bring eternal honour to musides, so their reception by the proxenoi was of great warmth. as the night wore on a violent storm of wind broke over the crest of maenalus, and the men from far syracuse were glad that they rested snugly in the town. they talked of their illustrious tyrant, and of the splendour of his capital and exulted in the glory of the statue which musides had wrought for him. and then t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

, and to remoter ages of earthly entity transcending knowledge, suspicion, and credibility; carters of forms both human and non-human, vertebrate and invertebrate, conscious and mindless, animal and vegetable. and more, there were carters having nothing in common with earthly life, but moving outrageously amidst backgrounds of other planets and systems and galaxies and cosmic con-tinua; spores of eternal life drifting from world to world, universe to universe, yet all equally himself. some of the glimpses recalled dreams- both faint and vivid, single and persistent- which he had had through the long years since he first began to dream; and a few possessed a haunting, fascinating and almost horrible familiarity which no earthly logic could explain. faced with this realization, randolph cart

ns and other worlds which that first hideous flash ultimate perception had identified with him, slowly the waves of the being surged out in reply, trying to make plain what was almost beyond the reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human a

and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom projections differentiated only by the angle at which the plane of consciousness happened to cut the eternal archetype in each case. a slight change of angle could turn the student of today into the child of yesterday; could turn randolph carter into that wizard, edmund carter who fled from salem to the hills behind arkham in 1692, or that pickman c

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

mall square of red silk. place this small packet inside a tiny wooden box that has been painted bright red. now cover the packet with one half cup of dried rosebuds. close the lid and seal the box with wax. place the box and its contents in the northeast corner of your home and light a tapered purple candle. chant "coleopterous magnificent, coleopterous blessed, coleopterous beloved, coleopterous eternal" it is not considered important if the beetle dies. the way to a man's heart is through his stomach, the saying goes, but mix in a little witchcraft just to be sure. witches know that if you add melissa officionalis (lemon balm) to your fellow's bath, his straying will stop; he'll stay where he oughter; and a bit of anise added to the cake makes any tired old lover turn into a rake. figs

INFERNAL UNION

inking goddess of the south (and may be related to seker in this aspect. lilith is the female serpent who latched onto eves brain centre in her union with samael who possessed adam. their union produced the first born (or in some mythologies, the dark twin) male, cain who through adversity was taught knowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and

ndividual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which all desire, positive or negative manifests. the creation-source of each individual from birth, to the manifestation of ones will. this focus is called oz

INITIATION INTO HERMETICS

the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the m

other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. as akasa is the origin of all existing things, all that ever was produced, is being produced and will be produced in the future is reflected in it. therefore, in the astral plane there is to be seen an emanation of the eternal, having neither a beginning nor an end, as it is timeless and spaceless. the adept who sees his way about this plane may find everything here, no matter if the point in question be in the past, the present or the future. how far this perception will reach depends on the degree of his perfection. occultists and spiritualists and most of religions name the astral pane the world beyond. howev

ion, the jnana yogi will follow that of wisdom and cognition. now let us regard the idea of god from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. these four aspects together represent the supreme godhead. let us tread upon this path to this supreme godhead practically and step by step, beginning from the lowest sphere, to arrive at the true realization of god in ourselves. let us praise the happy man wh

n in india, and it is left to the scholar to find out by himself if he can master the muladhara center, if he has accomplished the development corresponding to the muladhara diagram on his spiritual path. the muladhara chakra also has been called the brakma center because in this phase of development the yogi scholar recognizes brahma as the godhead in the most subtle manifestation. brahma is the eternal, the inscrutable, the universal, the indefinable, the steady and the calm, and therefore the positive part. brahma does not create out of himself, but all that has been created has been done so by his shakti, the female principle. shakti in the muladhara chakra represents the serpent winding round the phallus and using the imagination, its creative power. a lot more could be said about thi

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere thee as our protector, our consort and our brother eternal guide to all who stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: th

ISIS UNVEILED

e "publish the fact that the teaching of no spirit should prevail against that of the pulpit of peter, which is the teaching of the spirit of god himself! aware of the many false teachings attributed by the roman church to the creator, we prefer disbelieving the latter assertion. the famous catholic theolo^an 'huemont, assures us in his work that "all the illus- trious pagans are condenmed to the eternal torments of hell, beeatue they lived before the time of jesus, and, therefore, could not be benefited by the redemption! he also assures us that the virgin mary person- ally testified to this truth over her own ugnature in a letter to a saint. therefore this is also a revelation "the spirit of god himself" teaching such charitable doctrines. we have also read with great advantage the topog

personage; and loke [the scandinavian, though a mischiev- ous person, was not a fiend. ilie german goddess. hell, too like proserpina had once seen better days. thus, when the germans were indoctrinated with the idea of a real devil, the semitic satan or diabolus, they treated him in the moat good-humored manner" the same may be said of hell. hades was quite a different place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in th

thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare

ophet, a place where a fire was perpetually kept for sanitary purposes. the prophet jeremiah informs us that the israehtes used to sacrifice their children to moloch-hercules on that spot; and later we find christians quietly replacing this divinity by their god of mercy whose wrath will not be appeased, unless the church sacrifices to him her unbaptized children and sinning sons on the altar of 'eternal danmation! whence then did the divines learn so well the conditions of hdl, as 16. ckipt. dc, il p. 233. 17. mallet: northern antiquttitt, p. ms. digitizecoy google 12 kis unveiled actually to divide its tonnoits into two idiida, tbe poena damni and poena m u, tbe former being tbe privation of tbe beatific vinon; tbe latter tbe ettmal petiu in a lake of fire (aid brivubmef if tbey answer u

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

JASMUHEEN THE FOOD OF GODS

create reality and hence we now choose thoughts that create the type of life where we feel as if we are thriving and in tune with a greater game. in stage 3 we have trained ourselves to see the god in all life and to recognize the perfection of creation and the natural cycles of all life, as we feel the tantra of life and duality and feelings of separation disappear and we realize that our dow is eternal and that death is just an illusion. divine nutrition: the madonna frequency& the food of gods with jasmuheen 21 in this stage our brain wave patterns are firmly anchored in the theta zone of 4 to 7 cycles per second. in this field divine revelations and holy visions are more common as are visitations with holy beings that reside on the inner realms and who are accessible when our 6th sense

but can gain positive health with a vibrant aura. his luster can impress even enemies enough so that their enemity may dissolve. with the improvement of mental and intellectual capacities one may be able to use brain-power up to 90 to 100, as against to 3. 10% as we normally do. there will be reign of peace and prosperity. as there is no food, the bad thoughts and ill feelings will be stopped, so eternal peace is bound to follow. this will also question the routine common calorie mathematics. by this, there is a challenge to the routine calorie based science. its limitations are highlighted, at the same time the complex issues of obesity and malnutrition can be readily explained through the concept of solar energy. it is possible that obese people, though not eating excess food, still rece

. grace is an experiential medicine that frees us from our emotional, mental and spiritual anorexia. it is an addictive sustenance that feeds our spiritual body as it lets us know and witness that we are in perfect alignment with our divine nature. the catholic encyclopedia says that grace (gratia, charis, in general, is a supernatural gift of god to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness. this state of holiness comes to us naturally when we live the lifestyle required to keep us anchored in the theta. delta field. to me grace is a form of divine nutrition as it feeds my inner being when i see it in action. there is nothing i like more than to ride through life on a wave of

our fearless self and can lead us through darkness so that we grow. hel. norse goddess of the underworld, a place of renewal and the embodiment of divine mystery. teaches us to look behind the masks in life and beyond appearance. eve. mother and nurturer of all life, creator of the world and all living beings. represents rebirth and regeneration, embodies primal female creative energy. gaia. the eternal pre-historic earth mother goddess of the soul who clothes us with the atoms of her essence. reminds us to be grounded in the reality of nature and to balance and embrace all aspects of our selves from the heavenly to the earthly. sedna. eskimo goddess who rules the underworld. reminds us of the nourishing gifts that we can find in the darker places that we most fear. pele. hawaiian volcano

create. god, as ever tolerant and benevolent loving creating parent, just says, you have all the tools, all the wisdom, so when you are sick of creating war, poverty and violence then create something else. in this cosmic computer s eyes all is valid as all we create teaches us and expands us, and imprints us with valid experiences. as the master computer controller of our bio-system, our dow is eternal and from this view we all have the time in the world to create and problems only arise from ignorance and fear because we see our physical system as fallible. because we are attached to it we forget that the physical system is technically just a set of clothes. yes, it is a temple to be treated well, but it is a naturally limited mechanism unless we are disciplined enough to steer clear of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

er ignem. the most distinguished of these are theophrastus paracelsus, adam von boden, oswald croll; and, later, valentine weigel, robert flood, or fludd, jacob bohmen, peter poiret &c. under this head we may also refer to the medico-surgical essays of hemmann, published at berlin in 1778; and pfaff s astrology. as a great general principle, the theosophists called the soul a fire, taken from the eternal ocean of light. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts proves that men s feelings always have admitted, and do

elf, consuming, as in its great revenge of any thing being created other than it, all the mighty worlds which, in creation, were permitted out of it. this is the teaching of the ancient fire-philosophers (reestablished and restored, to the days of comprehension of them, in the conclusions of the the nature of fire. 71 rosicrucians, or llluminati, of later times, who claimed to have discovered the eternal fire, or to have found out god in the immortal light. there are all grades or gradations of the density of matter; but it all coheres by the one law of gravitation. now, this gravitation is mistaken for a force of itself, when it is nothing but the sympathy, or the taking, away of the supposed thing between two other things. it is sympathy (or appetite) seeking its food, or as the closing

ve no meaning in the spirit) of the spirit-light, which invests itself in it as the mask in which alone it can be possible. thus, material light being the very opposite of god, the egyptians who were undoubtedly acquainted with the fire-revelation could not represent god as light. they therefore expressed their idea of deity by darkness. their chief adoration was paid to darkness. they bodied the eternal forth under darkness. in the early times before the deluge, of which phenomenon, as there remains a brighter or fainter tradition of it among all the peoples of the globe, it must be true, man walked with the knowledge of spirit in him. he has derogated, through time, from this primeval, god-informed type. knowledge of good and evil, or the power of perceiving difference, became his facult

the mouldering monuments of the past in the hypogea, or sepulchral caves, and buildings broken in upon by men in later day; the bonfires of the modems; the fires on the tops of hills; the mass of lamps disposed about sanctuaries, whether encircling the most sacred point of the mosque of the prophet, the graded and cumulative grand altar in st. peter s, or the saint-thrones in the churches of the eternal city, or elsewhere, wherever magnificence riseth into expansion, and intensineth and overpowereth in the sublimity which shall be felt; the multitudinous grouped lamps in the sacred stable the place of the holy nativity, meanest and yet highest at bethlehem; the steady, constant lights ever burning in mystic, blazing attestation in jerusalem, before the tomb of the redeemer; the chapelle a

ther with the element of water (for there shall be no more sea: revelation, shall be united in one mixture with the earth, and fixed to a pure diaphanous substance. this is st. john s crystall gold, a fundamentall of the new jerusalem so called, not in respect of colour, but constitution. their spirits, i suppose, shall be reduced to their first limbus, a sphere of pure, ethereall fire, like rich eternal tapestry spread under the throne of god. coleridge has the following, which bespeaks (and precedes, be it remarked, professor huxley s late supposed original speculations. the assertion is that the matrix or formative substance is, at the base, in all productions, from mineral to man, the same. the germinal powers of the plant transmute the fixed air and the elementary base of water into g

KETAB E SIYAH

ousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of angels, and there fell upon his knees in supplication before the

mmu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in hi

e was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most maj

ch tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his brothers beguiling them with subtle words, inciting them to blasphemous rebellion against you whom we love so well. he has sought to bring your sons who should have loyalty to you alone against your eternal throne, persuading them with prizes beyond their worth thus inciting them to evil by greed and envy. his tongue is more clever than a serpent's, his words more crafty than a wizard's charm and thus does he threaten to do great wrong. yet with such tongue and words has he come to you, most high, and, in your most perfect love, has deceived you to his true purpose for what father looks for f

duces them to share his crime and, in thus doing, gives impetus to his sin, translating evil thought unto evil design, making action of foul conspiracy. act swift, my father, else we are undone by the evil of the treacherous one. call him to trial and let us prosecute; there is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief

KNOWLEDGE LECTURE FIVE

o which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross

KNOWLEDGE LECTURE ONE

e gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the s

he ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mou

e. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and

L 002

t only to be pure, that is, single, as explained above, but also``unassuaged of purpose' this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly the``lust of result' is a thing from which it must be delivered. but the phrase may also be interpreted as if it read``with purpose unassuaged--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

LAITMAN M BASIC CONCEPTS IN KABBALAH

each the third state. only in our present state can we complete the work. however, one may say that in the second state, we also exist in absolute perfection. this is because our body (the will to enjoy, egoism, which dies more with every passing day, does not create obstacles for us to reach the desired state. there is only one: the time required for its final elimination and the reception of an eternal, perfect body in its stead, namely the altruistic desire. yet, how could such an imperfect universe, namely we and our society with its base inclinations, emerge from such a perfect creator? the answer is: our transient body, the entire universe, and humanity in its present form were not included in the creator s purpose. he considers that we already exist in our final state. all that is t

t h e i n t r o d u c t i o n t o t h e z o h a r 71 the main task in this period is to acquire and increase the desire for maximum spiritual pleasures. at the moment of birth, we desire only material things: to dominate the entire world and seize wealth, fame, and power, in spite of their transience and instability. however, when we develop the spiritual desire, we want to control the spiritual, eternal world as well. this is both the true desire and the ultimate egoism. by working on oneself, on this enormous will to receive pleasure for self-gratification, we can attain spiritual heights in proportion to our corrected egoism. egoism creates tremendous difficulties and pushes us away from the spiritual. unless continuously and fiercely struggling with ourselves, we begin wishing for ever

LAITMAN M FROM CHAOS TO HARMONY

it them for our own benefit. the second level is the level of the corrected existence, where people function as parts in a single system, where they are in a state of mutual love, sharing, wholeness, and eternity. 134 from chaos to harmony existence on the second level is defined as life. our current existence is a transition period designed to bring us to the point of attaining the corrected and eternal state by ourselves. thus, kabbalists, who have already climbed to the second level, define our current existence as imaginary life or imaginary reality. when they look back to our level, they say, we were like those who dream (psalms 126:1. at first, the actual reality is hidden from us, we cannot naturally sense it. the reason is that we perceive our world according to our desires, our in

71. when we build within a new desire to be a healthy part in humanity, to be similar to nature s altruistic force, this will mean the start of a new system of sensation, disconnected from our present system. this system will be called a soul. through the soul, one perceives a whole new world-picture, the picture of the real world, where we are all connected as parts of a single body, filled with eternal pleasure and bliss. thus, let us now refine and complete our definition of life s purpose, which we earlier defined as bonding among people. now, we see that the purpose of life is to consciously and willingly rise from the level of imaginary existence to the real level of existence. we must come to a state where we regard ourselves and reality not as we see them now, but as they really ar

as we see them now, but as they really are. in other words, the state we feel at present is an imaginary state in our egoistic tools of sensation. if we exert our efforts to progress with the correction process, and build within us a complete desire for altruism, our tools of sensation will become altruistic tools. and in them we will experience our state very differently. our actual state is an eternal state. we are all connected in a single system, and the flow of energy and 136 from chaos to harmony delight within it is perpetual. in that state, there is reciprocal giving; hence, the pleasure in it is infinite, perfect. in contrast, our present state is ephemeral and limited. our present sense of life stems from a tiny drop of vitality that trickles from the eternal state to our souls

infinity 137 it to the awareness that an egoistic existence did not bring it happiness, and that it needed to switch to the second level, the corrected altruistic existence. the overall crisis in the egoistic evolution places us at the transition point between the two levels of reality. hence, we must regard our days as a special point in time. we are at a turning point, moving toward a complete, eternal existence, which nature had predetermined as the apex of human evolution. perhaps this is the time to explain that the pleasures we want today are very different from the pleasure that fills those who acquire nature s quality of altruism. today, we want pleasures from the sensation of ourselves as unique, special, superior. an egoistic desire can be filled only in comparison with a certain

such a person s desires and thoughts are so different from ours that even his or her perception of reality is different from that of others. thanks to the altruistic attitude to others, a person abandons the sensation of being a single cell, connects to the common body, and receives sustenance from it. for such a person, the single system that we partake of comes alive, and one begins to feel the eternal life of the comprehensive nature, the energy flow, and the endless pleasure that fills the collective system. our sensation of life consists of two elements: reason and emotion. when a person feels and understands the feelings and the reasons of the eternal nature, one then enters that world and lives within it. such a person stops regarding his or her life as something that is about to en

LAITMAN M KABBALAH REVEALED

nce the loss of this unity. by experiencing both states we will be able to make a conscious choice, and consciousness is necessary for true unity. we can compare this process to a child who feels connected to its parents as a baby, rebels as an adolescent, and finally, as the child becomes an adult, understands and justifies his or her upbringing. 34 kabbalah revealed the more we will feel adam s eternal existence instead of our passing physical existence. especially today, altruism has become essential for our survival. it has become evident that we are all connected and dependent on one another. this dependency produces a new and very precise definition of altruism: any act or intention that comes from a need to connect humanity into a single entity is considered altruistic. conversely

ivalence of form, and this is the purpose of creation. this state of enhanced perception, of equivalence of form, is why we were created in the first place. this is why we were created united and were then broken xso we could reunite. in the process of uniting, we will learn why nature does what it does, and become as wise as the thought that created it. when we unite with nature, we will feel as eternal and complete as nature. in that state, even when our 36 kabbalah revealed bodies die, we will feel that we continue to exist in the eternal nature. physical life and death will no longer affect us because our previous self-centered perception will have been replaced with a whole, altruistic perception. our own lives will have become the life of the whole of nature. the time is now the book

nt to give (note the upward arrow extending from the second kli xthe cup in the drawing. this is a whole new phase xphase two. let s examine what makes this a new phase. if we look at the kli itself, we see that it doesn t change throughout the phases. this means that the will to receive is just as active as it was before. because the will to receive was designed in the thought of creation, it is eternal and can never be changed. however, in phase two the will to receive wants to receive pleasure from giving, not from receiving, and this is a fundamental change. the great difference is that phase two needs another being to whom it can give. in other words, phase two has to relate positively to someone or something else besides itself. phase two, which forces us to give despite our underlyi

broken pieces of the soul of adam ha rishon, uncorrected desires. the moment we have the intention to bestow, we become corrected and connected, both to the creator and to the whole of humanity. when all of us are corrected, we will rise again to our root phase, even beyond the world adam kadmon, to the very thought of creation, called ein sof (no end, because our fulfillment will be endless and eternal. i n a n u t s h e l l the thought of creation is to give delight and pleasure by making a creature that is similar to its maker. this thought (light) creates a will to receive delight and pleasure. subsequently, the will to receive begins to want to give because giving is more similar to the creator, and that s clearly more desirable. the will to receive then decides to receive because th

was created because the purpose of creation was to do good to his creatures, and for this purpose there must be a vessel to receive pleasure. after all, it is impossible to feel pleasure if there is no need for the pleasure, because without a need, no pleasure is felt. 152 kabbalah revealed this will to receive is all the man (adam) that the creator created. when we say that man will be imparted eternal delight, we refer to the will to receive, which will receive all the pleasure that the creator planned to give it. the will to receive has been given servants to serve it. through them, we will receive pleasure. these servants are the hands, the legs, the sight, the hearing, etc. all of them are considered one s servants. in other words, the will to receive is the master and the organs are

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

est of tasks, for the personal benefit derived from these tasks would be apparent. it would be as if we were giving all our possessions to a stranger without thinking twice about the present or future. yet, this would present absolutely no problem, since being aware of the divine rule would enable us to see the benefits of acting selflessly. we would know that we were in the power of the kind and eternal creator. just imagine how natural it would be (and also how unnatural and impossible it is in the present condition of divine concealment) to give ourselves fully to the creator, to surrender all of our thoughts and desires to him without reservation, and to be what he wants us to be. we would not have the least concern for ourselves, and would give no thought to ourselves. in fact, we wou

rk, without seeing or perceiving the creator. in fact, faith means exactly the opposite. according to kabbalah, the light of the creator that fills a person, the light of the connection to the creator, the light that gives a feeling of unification with him (ohr hassadim) is known as "the light of faith" or simply, faith. faith, the light of the creator, gives us a sensation of being linked to the eternal. it brings us an understanding of the creator, a feeling of complete communication with him, as well as a sense of absolute security, immortality, greatness and strength. it becomes clear that deliverance from our temporal existence and from our suffering (caused by our futile pursuit of transient pleasures) lies only in our attaining faith, through which we will be able to perceive the cr

ncrease the capacity of our spiritual vessels. if we can mentally grip the creator with both hands (that is, ignore the critical approach of human reason and rejoice in the fact that such an opportunity has presented itself, and if we can endure this condition for at least an instant, we will see how wonderful the spiritual state really is. this state can be reached only when we have attained the eternal truth. this truth will not alter tomorrow, as was the case with all former beliefs, because now we are united with the creator, and can view all events through the prism of the eternal- 26- attaining the worlds beyond truth. progress is only possible along three simultaneous, parallel lines. the right line is faith; the left line is cognition and comprehension. these two lines never diverg

e confusing and disorganized the material will appear. the better we try to treat our instructors and peers, if we are indeed advancing spiritually, the clearer it will become that all our actions are dictated by egoism. such results follow the principle: force him until he says "i do" we can rid ourselves of egoism only if we grasp that egoism causes death by holding us back from realizing true, eternal life, filled with delight. developing a hatred toward egoism will eventually lead to our liberation from it- 38- attaining the worlds beyond most important is our desire to give ourselves fully to the creator by realizing his greatness (giving oneself to the creator means to separate from the "i. at this point, we must decide which is a more worthy goal: to attain transient values or etern

st important is our desire to give ourselves fully to the creator by realizing his greatness (giving oneself to the creator means to separate from the "i. at this point, we must decide which is a more worthy goal: to attain transient values or eternal ones. nothing that we have created remains forever; all is transient. only spiritual structures such as altruistic thoughts, acts, and feelings are eternal. therefore, by striving to emulate the creator in our thoughts, desires and efforts, we are, in fact, building the structure of our own eternity. however, dedicating ourselves to the creator is only possible when we realize the creator s greatness. it is the same in our world: if we consider someone great, we are happy to be of service to that person. we may even feel that the recipient of

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

teach us how to discover what really exists outside of us. through kabbalah, we can transcend our natural qualities, build new tools of sensation, and through them fully experience the external reality. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 24 when we are liberated from the chains of our innate perceptions, we can discover a whole new world and begin to experience life s eternal, complete, and unbounded flow. we will be able to experience the forces that operate on reality as a single power, and events that seemed accidental to us, unexpected or incomprehensible will suddenly make sense. for such people, the spiritual world can become a system of forces that stands behind our perceived reality, the forces that propel reality. it is similar to examining embroidery:

e and discover a rich, three-dimensional image. the wisdom of kabbalah acts on us in much the same way, helping us capture that picture. in fact, kabbalah doesn t present anything new, but simply refocuses our gaze so we can begin to see. when a person begins to perceive the correct picture, and experiences the opening of the upper world, this discovery is accompanied by the wondrous sensation of eternal life, and endless, boundless stream of pleasures. this is where our lives are leading us. 26 t h e n at u r e o f m at t e r the wisdom of kabbalah has evolved over thousands of years and been disseminated among kabbalists throughout history. i would like to briefly review the key points in this process. the first kabbalist was abraham the patriarch (approximately 1,800 bce. sefer yetzira

s it. moreover, obtaining one pleasure builds a desire that is twice as strong as before. kabbalists have said that one who has one hundred wants two hundred, one who has two hundred wants four hundred, and so on and so forth. as a consequence, when we obtain a certain pleasure, we remain twice as empty as before. if we could only find a way to always be filled with pleasures, we would be feeling eternal life. there is one way to do this: to separate the sensing unit into two parts. one part will receive the pleasure, and the other pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 44 part will sense it. in other words, if there were someone else to whom the pleasure would flow through me, my pleasure would not be quenched. if there were another person in the process of my rece

sure would not be quenched. if there were another person in the process of my receiving pleasure, the sensing unit would be split in two. in such a case, i could separate the receiver of the pleasure from the one who feels it. the receiver would be another person, and the one who senses the pleasure would be me. in so doing, the sensing of the pleasure can become unending and yield a sensation of eternal living. we can compare the above situation to a mother and her child. the mother enjoys her child s pleasure and can therefore give without restraint and delight in it. if i could love someone in such a way that pleasing him or her would feel like my own pleasure, my delight would be unlimited. in order to recognize that principle, our souls had to break and come down to this world. when t

phes, we will decline into chaos and self-destruction. our present situation requires that we ask ourselves what we are truly living for, and if there is a way out of our plight. this is the point where we arrive at the wisdom of kabbalah. kabbalists have written that at times such as ours, the kabbalah will surface to help us correct our nature. we can thus use kabbalah to rise to a new level of eternal and complete existence. p e r s o n a l fat e a n d c o l l e c t i v e fat e dr. satinover: what is the kabbalistic explanation of personal fate and collective fate? i understand the importance of unity among people, but does kabbalah have a position concerning each individual regardless of the fate of others? rav laitman: the wisdom of kabbalah specifically promotes personal growth. we c

LAITMAN M THE KABBALAH EXPERIENCE

the rest will follow. you will see that there is no other way. questions of the type you describe arise because we are weak and uncorrected. however, the creator sees the end and the beginning tied together as one; thus, there is no need for any further action. everything that happens, happens only inside us, as we eventually sense each occurrence. outside us, everything is permanent, perfect and eternal. t h e c o r r e c t i o n q: what is the correction, and who must be corrected? a: the desire to enjoy that was created by the creator is called a creature, or the substance of creation. however, this desire cannot be fulfilled in its primary form, because as soon as one is filled with pleasure, the joy vanishes. the intent of the creator from the start was to make the desire complete. ho

reator, as this was the sole purpose for which the pain was sent. at the end of correction, when we will have used all our powers and desires correctly, there will be no room for even the smallest hint of pain. on the contrary, we will feel wholeness, pleasure and serenity. t h e m e a n i n g o f ag o n y q: why does the creator force his creatures to suffer if he really wants to endow them with eternal heaven? a: man has asked that question since he was first created and in every generation since. there is no answer to this question. t h e k a b b a l a h e x p e r i e n c e 20 rav yehuda ashlag writes that it is impossible to understand the outcome of a process or assess it correctly when we are at its beginning, or its middle. only after we have gone the whole way, and are at the end o

on for the popular saying, do not show a full job half done. only those who go the whole way will acquire enough wisdom to correctly appreciate everything that has occurred. moving forward along the spiritual path creates the sensations we need to help us attain the final result: the sensation of eternity and perfection. it cannot be any other way. so why didn t the creator create us complete and eternal to begin with? if he had done so, we would not have been able to feel the perfection and eternity! along the way, before we come to free choice between our situation and the spiritual situation, we gradually learn to actually appreciate spirituality and make the choice to bring it into our lives. at that point, spiritual perfection and eternity become desirable and we really do delight in

estions! on the contrary, it is he who makes you ask them, which is why human beings can ask them and taste their bitterness. read the introduction to the study of the ten sefirot from item two onward. t h e s p i r i t ua l r o o t q: do we influence our position in the spiritual world? is this the goal of the correction? a: in our spiritual root, in malchut of the world, ein sof, we exist in an eternal, completely corrected situation, which does not change. we have to come to that state by ourselves, through our desire and our t h e k a b b a l a h e x p e r i e n c e 22 consciousness that the root is the single most perfect and desirable situation for us. we have no influence over the root itself, because the inferior can never influence or change the superior. on the contrary, the infe

an freely do anything he wants, but still choose the way of the creator. this happens when, during man s evolution, he completely agrees with, and recognizes, that the creator and his actions are perfection. in this way, man resembles the creator, is equal with him, and is completely corrected as he is. q: i understand that creatures should come to adhesion with the creator. but that situation is eternal and exists from the very beginning, and time is but a corporeal term. so what has actually changed? a: adhesion with the creator did exist in the world ein sof, but at the expense of the creator, who created that situation by himself. in order for the creature to attain the same situation, he must exert his own efforts, out of his own free will. for that, he needs to disconnect entirely fr

LAITMAN M THE PATH OF KABBALAH

ontact is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal until the will to receive is filled with light. the situations we go through over the 6,000 degrees move us at any given moment toward the end of correction. at the end of correction, we will attain eternal and perfect pleasure and unity with the creator. without attaining equivalence of attributes with the creator, we will only be able to experience pleasures of the still degree, but not of the vegetative, animate, and speaking degrees. an impure system is necessary to increase the will to receive, so that afterwards, using the aim to bestow, it will be filled with light exactly according to

nect causes and their consequences, while the rest of us are able to see no more than a tiny part of this reality. we cannot see the reasons for what happens to us, let alone the consequences of our actions. although such people are just as human as we are, they have succeeded in developing additional sensory organs. they are called kabbalists because they are able to receive the upper knowledge, eternal pleasure, and the force of the creator. the method that allows them to move beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. such wisdom reveals how any person can understand the reality beyond our world and perceive the actual reality, the seemingly external one. kabbalah is called the wisdom of the hidden because this wisdom is hidden to everyone

egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of the end of creation. the goal of the torah is to guide us in this world, to show us how to ascend to the highest spiritual degree, to a state of eternal wholeness. q: how can mankind be so low and despicable, if god created it in his image? pa r t o n e: t h e b e g i n n i n g 61 a: why did the creator create man that small? the creator did not create man small, but in his image. in order for mankind to attain that state through its own labor, and to equalize with the creator, one receives a point in the heart, the beginning of the spirit

f pleasure at a certain degree, while at the same time it expresses a need to feel pleasure at a higher degree. for that reason, pain is a phase preceding the sensation of pleasure. in the spiritual worlds, however, there is no pain because there, this sensation is perceived as pleasure. the pain does not come as a result of a lack of pleasure, but as a result of great love. consequently, pain is eternal and always good. pa r t o n e: t h e b e g i n n i n g 69 q: if i reach a spiritual world, will i accept any pain or traumatic event as a joyful one? a: the torah directly tells us that anything that happens is done by the creator, and not by anyone else. only the creator leads everything. it is the creator who made all the tragedies and disasters. but why did he do it? however appalling i

oach of the creator as negative. everything we now see brings us greater love toward the creator. because of this, we must learn what happened in our newly corrected vessels. in the next and final phase, the creator demonstrates his attitude toward all the souls throughout the generations. here is where we see how good the creator has been to all his creatures. the result of such an attainment is eternal love for the creator. the only thing that man cannot see is how each person will come to the creator, whether naturally or with the help of the creator, and when. there is sufficient quantity and quality of desire in man to begin with. we must only learn to use it with the right intent: either we use our desires to satisfy ourselves and receive as much pleasure as possible with the least p

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the square was to build for ever, according to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemasonry, p. 59) 19. the egyptians used the rough and the smooth ashlars with much the same meaning that masons attach to them today(*ibid, p. 60) a wand surmounted by a dove is represented, not only in ancient egypt, but also in some of the monuments in central america, and those who bore it were called gconductors h. it is a curious fact, also, that the

statements: 566. the real object of freemasonry may be summed up in these words: to efface from among men the prejudices of caste, the conventional distinctions of colour, origin, opinion, nationality; to annihilate fanaticism and superstition, extirpate national discord, and with it extinguish the fire-brand of war; in a word- to arrive, by free and pacific progress, at one formula and model of eternal and universal right, according to which each individual human being shall be free to develop every faculty with which he may be endowed, and to concur heartily and with the fullness of his strength in the bestowment of happiness upon all, and thus to make of the whole human race one family of brothers, united by affection, wisdom and labour(*history of masonry, rebold, p. 62) 567. the whol

ossibility, the loss of personality (if so it were) seeming no extinction, but the only true life. i am ashamed of my feeble description. have i not said the state is utterly beyond words? this is the most emphatic declaration that the spirit of the writer is capable of transferring itself into another state of existence, is not only real, clear, simple, but that it is also infinite in vision and eternal in duration. 707. another bro. of the craft has written: 708. you know everything and understand the stars and the hills and the old songs. they are all within you, and you are all light. but the light is music, and the music is violet wine in a great cup of gold, and the wine in the golden cup is the scent of a june night. 709. the star 710. even after the symbolic resurrection has taken

lord of the world when a new candidate has joined the mighty brotherhood which exists from eternity to eternity. so we endeavour to carry out the precept of our ritual: 713. let that star be ever before your eyes, and let its light illumine your heart; follow it, as did the wise men of old, until it leads you to the gateway of initiation, where it shines above the portal of that glorious temple, eternal in the heavens, of which even king solomon fs was but a symbol(*the masters and the path, p. 157) 714. the raising of humanity 715. humanity is but one stage of the mighty ladder of evolution. the divine life which is now manifesting through us has in long past ages animated in succession the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the

leads him through the valley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of space and time. 738. the ceremony of installation 739. it has always seemed to me a matter of great regret that in the workings of continental masonry the beautiful ceremony of the installation of the master of a lodge should be so greatly truncated or even entirely omitted. the position of r.w.m. is one of great difficulty and responsibility, and to hold it suc

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

learns that each man is in essence divine, a veritable spark of god s fire, gradually evolving towards a future of glory and splendour culminating in union with god; that the method of his progress is by successive descents into earthly bodies for the sake of experience, and withdrawals into worlds or planes which are invisible to physical eyes. he finds that this progress is governed by a law of eternal justice, which renders to each man the fruit of that which he sows, joy for good and suffering for evil. 26. he learns, too, that the world is ruled, under the will of t.m.h, by a brotherhood of adepts, who have themselves attained divine union, but remain on earth to guide humanity; that all the great religions of the world were founded by them, according to the needs of the races for whi

ws, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiris. horus is merged in osiris, and isis, who had been matter, becomes through him the queen of life and wisdom. and osiris, isis, and horus are all born of the light. 58. two are the births of horus. he is born of isis, the god born into humanity, taking flesh of the mother eternal, matter, the ever-virgin. he is bo

very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took the intelligence of the ape, the clear-sightedness of the hawk, the strength of the bull, and so on, and attributed the quality to some particular aspect of the d

of osiris at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of the dead was studied; and the vignette in the papyrus of ani of the judgment of osiris and the weighing of the heart of ani against the feather of truth represents the judgment of the soul by the lords of karma. if the soul was utterly pure it was allowed to pass onwards into immortality; if it was not

so was at hand to be outpoured in blessing. to their guardianship the candidate was entrusted, and he had to realize his unity with the angels as well as with his brn. 172. at this stage the intuition or buddhi in the candidate, that hidden wisdom which is horus or the christ dwelling in man, was enormously quickened and aroused, so that the candidate became to some extent a manifestation of that eternal love who in later ages was called the christ, and he was thereby enabled to work upon the emotional nature, which is a partial reflection of it in the matter of the astral world, so as to raise his power to love to greater heights than he could reach before. he now became a veritable priest, able to call down and pour forth the divine love for the helping of the world. a higher degree of t

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

scene is a pair of escalators, one going down and one going up. asking if they cook anything in the celestial realm, an angel interjects that he must be thinking of the other place. immediately fire and smoke belch out from a black chimney as a voice cries, yow! i hate this place! although the association between cooking fires and hellfire is straightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal imagery makes for a humorous ad. playing on the theme that everyone s punishment in hell is unique to the individual, an advertisement for british knights athletic shoes features a basketball player s nightmare in which derrick coleman dreams about a dark realm in which a group of overwei

be outside of the series itself and be of a different nature that is the nature of god. thomas aquinas maintains that god s simultaneous presence occurs in all things as the source of their being, power, and operation. god s essence, defined as an immutable pure act, cannot be fully understood by the created intellect, unless god makes himself intelligible to it through his grace, a foretaste of eternal life in heaven that is expressed in good works and in the exercise of all the virtues. only those who possess the more divine grace will be able to see god more perfectly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost

that the rite has a magical efficacy of its own. one of the early records of the power of the mass being turned against other human beings comes from the council of toledo, which in 694 banished certain priests and a client who had paid them to perform a mass for the dead in which a living rather than a deceased person was named. the client apparently believed that pronouncing the words give him eternal rest. o lord (requiem aeternam dona ei, domine) would effectively deliver a mortal blow. the same tactic was tried again and again in later centuries. as a variant on this approach, in the thirteenth century certain priests performed a mass over a wax image of the intended victim, incorporating a curse against him in the rite. paulus grillandus, a witchcraft judge writing in the early sixt

her divine inspiration, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and added a purgatory, for those who were not cut off from hope. paradise follows in one continuous line of ascent. hell, in dante s scheme corresponding to the general medieval view of the world, is placed in the interior of the earth, and is portrayed as the place of eternal isolation of the souls. it consists of nine concentric circles that, from the hemisphere of the earth and across the river acheron, progressively diminish in circumference, forming an inverted cone ending in the center of the earth. in each circle, representing the nature and effects of sin, a distinct class of sinners undergoes a particular torment according to the nature and gravity of t

and state, judas iscariot, brutus, and cassius. the extremity of torture is inflicted by cold, not by heat. satan s wings, perpetually beating, send forth an icy blast that freezes the river cocytus to a glassy hardness, and in it are immured the four last grades of sinners. a hidden path connects the center of the earth to the purgatory, the place of purgation and of preparation for the life of eternal blessedness. it is imagined as a mountain formed by the earth that retreated before lucifer as he fell from heaven into the abyss of hell, and it is located at the exact antipodes of jerusalem and mount calvary, in the center of the southern hemisphere. after the antepurgatory, where are placed the excommunicated and the belatedly repentant, and the passage through peter s gate, come seven

LIBER LXI

or disapproves the finished work) there was a certain time of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of t

LIBER 777

te or perfect i. the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 constituting i. the emperor scarlet 16 triumphal or eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death gr

with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet

. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the f

LIBER ALEPH

man.s skin, and its ink of his heart.s blood. k liber aleph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them

. our settled relations with the universe do not disturb our minds, as, by example, our automatic functions, which speak to us only in the sign of distress. thus all consideration is demonstration of doubt, and doubt of duality, which is the root of choronzon. i the book of wisdom or folly 115 dk de cantu (of song) o then, o my son, there is my wisdom, that the voice of he soul in its true nature eternal and unchangeable, comprehending all change, is silence; and the voice of the soul, dynamic, in the way of its will, is song. nor is there any form of utterance that is not, as song is, the music proper to that motion, according to the law. thus, as thy cousin arthur machen hath rejoiced to make plain unto men in his book called .hieroglyphics. the first quality of art is its ekstacy. so, n

end! as it is written in the book of the heart girt with the serpent, concerning the boy and the swan: is there not joy ineffable in this aimless winging? o liber aleph vel cxi 192 zi de morte (concerning death) hou hast made question of me concerning death, and this is my opinion, of which i say not: this is the truth. first in the temple called man is the god, his soul, or star, individual and eternal, but also inherent in the body of our lady nuith. now this soul, as an officer in the high mass of he cosmos, taketh on the vesture of his office, that is, inhabiteth a tabernacle of illusion, a body and mind. and his tabernacle is subject to the law of change, for it is complex, and diffuse reacting to every stimulus or impression. if then the mind be attached constantly to the body, deat

LIBER CCCXXXV ADONIS

that he hath trod [they follow their lord, singing. psyche. i am a dewdrop focussing the sun that fires the forest to the horizon. i am a cloud on whom the sun begets the iris arch, a fountain in whose jets throbs inner fire of the earth fs heart, a flower slain by the sweetness of the summer shower. adonis. i am myself, knowing i am thou. forgetfulness forgotten now! truth, truth primeval, truth eternal, unconditioned, sempiternal, sets the god within the shrine and my mouth on thine, on thine [the lady astarte wakes. in her arms is the corpse of the lord esarhaddon] astarte. o fearful dreams! awake and kiss me! awake! i thought i was crushed and strangled by a snake [she rises. the corpse falls. he is dead! he is dead! o lips of burning bloom, you are ashen [the jaw falls. the black laug

LIBER CCXLII AHA

t. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then

LIBER CHANOKH

arth as imposed by god. crowley.s gloss is based on the statement in true relation (spelling modernised) that the call of the thirty aires summons the .91 princes and spiritual governers, unto whom the earth is delivered as a portion. they bring in and depose kings and all the governments upon the earth, and vary the nature of things with the variation of every moment; unto whom the providence of eternal judgment is already opened. these are generally governed by the 12 angels of the 12 tribes, which are also governed by the 7 who stand before the presence of god (tfr p.139-140; working of 21st may 1584. a passage in latin immediately following appears to indicate that it is the angels of the 12 tribes who are the governers of the 91 parts, some having many, some fewer, under their rule(.p

LIBER CLXV A MASTER OF THE TEMPLE

y possibly do so is enough to prevent concentration. also, as a general rule, it s very bad to sleep with another person in the room. o.m] the equinox 166 dec. 5th. more and more realization of the one truth. thou art that. got some idea that there was only one plane in reality, not many. dec. 6th, 11:22 a.m. started neti, neti7 again (very near, not quite. v.i.o) 10:45 p.m. oh thou ever-present, eternal silence, wherein all vanishes and emerges clothed in bliss. i invoke thee. oh thou elusive self of my self, thou all, wherein all dissolves and becomes thy being. i invoke thee. oh thou existence of existences, thou knower of knowledge, wherein knowledge of all else is lost. i invoke thee. oh thou bliss absolute, thou one without a second, thou in whom time and space no longer exist. i inv

t. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcilers child of powers ofwaters j lord of gates matter u

t. by fra o.m. 7 =48 i think you are the real man, and will attain. you work hard and regularly, and keep the record well. and you have the root of the matter in you. these are your-dangers (1) you are emotional. this is very bad, and must be got rid of. it s a form of egoism, and leads to the left-hand path. you say: i object to my wife being run over by a motor-car, and think you are stating an eternal truth. now no elephant in siam cares whether she is run over or not. say then: it is (relatively to v.i.o) right that he should object, etc, etc. use this analysis with all emotions. don t allow yourself to think that your own point of view is the only one. read liber lxv, cap. i: 32 40 and 57 61. this is extremely important: for one thing, if you fail to understand, you will go mad when y

LIBER CORDIS CINCTI SERPENTE

eem unto the children of men? 52. and he answered him: not as thou canst see. liber cordis cincti serpente svb figvra ynda 5 it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man

d dived and soared, yet no whither we went. 20. a little crazy boy that rode with me spake unto the swan, and said: 21. who art thou that dost float and fly and dive and soar in the inane? behold, these many aons have passed; whence camest thou? whither wilt thou go? 22. and laughing i chid him, saying: no whence! no whither! 23. the swan being silent, he answered: then, if with no goal, why this eternal journey? 24. and i laid my head against the head of the swan, and laughed, saying: is there not joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? 8 liber lxv 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of

LIBER CXCVII STORY OF SIR PALAMEDES

acen knight; and of his following of the questing beast 3 i sir palamede the saracen rode by the marge of many a sea: he had slain a thousand evil men and set a thousand ladies free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria fs noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man.s tongue was torn away; the dead man.s throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. so halted he his horse, and bent to catch remembrance from the eyes that stared to g

virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars. then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vigil cold and wandering bold, disdaining song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit

LIBER CXX

y sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright morning star (the boat advances to the first pylon "get thee back! return! get thee back, thou crocodile sui! thou shalt not advance to me, for i live by the magical words of my mouth (the boat circles the temple deosil

LIBER DCCCLX JOHN ST

on presse, too, at the dome. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation.1 1 [in westcott.s edition, fragment 144 of the chaldaan oracles runs .direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these

a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration.and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the

tone of the philosophers! an ixion bound to the wheel of destiny and of the samsara, unable to reach the centre, where is rest. he must add to the entry 1.13 that the .telephone-cross. voices came as he composed himself to sleep, in the will to adonai. this time he detached a body of cavalry to chase them to oblivion. perhaps an unwise division of his forces; yet he was so justly indignant at the eternal illusions that he may be excused. excused! to whom? thou must succeed or fail! o batsman, with thy frail fortress of three-in-one, the umpire cries .out; and thou explainest to thy friends in the pavilion. but thy friends have heard that story before, and thy explanation will not appear in the score. mr. j. st. john, b. maya, 0, they will read in the local newspaper. there is no getting aw

LIBER DCCCXI ENERGIZED ENTHUSIASM

rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animalcula are in a sense immortal, h because they go on reproducing eternally by fission, and however often you divide x 6 liber dcccxi by 2 there is always something left. but he never seems to have seen that mankind is immortal in exactly the same sense, and goes on reproducing itself with similar characteristics through the ages

enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when one is old; when one is young one is on sprin

the priest could not do what was expected of him, and the unexpended portion of his energy turned sour. hence the thoughts of priests, like the thoughts of modern faddists, revolved eternally around the s.q. a special and secret mass, a mass of the holy ghost, a mass of the mystery of the incarnation, to be performed at stated intervals, might have saved both monks and nuns, and given the church eternal dominion of the world. ix to return. the rarity of genius is in great part due to the destruction of its young. even as in physical life that is a favoured plant one of whose thousand seeds ever shoots forth a blade, so do conditions all but kill the strongest shoots of genius. but just as rabbits increased apace in australia, where even a missionary has been known to beget ninety children

LIBER DCLXXI VEL PYRAMIDOS

, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread these i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h

LIBER DOMINI

nds of their followers. i blaspheme against all their articles of faith, the toys of children and those who would inflate their own stature by claiming a mandate from heaven. comment: once freed from the grip of dogmatic faith in the opinions of others, the satanist can stand back and see what a silly mess these religions are mired in. they all contradict one another. they all damn one another to eternal suffering. this stands in firm opposition to the freedom offered by satan, and with this freedom comes understanding of just how pointless and childish such disputes really are. 7. god is dead because i killed him. i rent his spirit into billions of pieces and gave each man his own share. i curse all these gods with an unconquerable laughter, they are divided against themselves and so must

your freedom from all that binds the others, pay them no heed, they understand nothing. comment: those who see certain enjoyments as being sinful are truly deluded. the fruits of the earth are ours by right, there is no god who says thou shalt not. those who are bound up in this sin-mentality are neurotic slaves of the whims of others- the satanist is free from these shackles. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. comment: heaven and hell were created by men to control the actions of others by giving them either false hope or fear- emotions which have no power over the follower of satan. 22. enjoyment is to be had in the present, not the future. never sacrifice what you really have for what can ne

ir justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld..i.r.q. iii. 43.1 0. let the practicus stu

LIBER ISRAFEL

flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou come forth unto me from thine abode in the silence: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of th

egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 2

LIBER LIBERI VEL LAPIDIS LAZULI

igvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the temple v a a publication in class a 1 prologue of the unborn 1. into my loneliness comes. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the nostrils of the stars. 7. but what have i to do with these? 8. to me only the distant flute, the abiding vision of pan. 9. on all sides pan to the eye, to the ear; 10. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the embrace of him intense

LIBER LVII

ower 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 which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there

e, it is easy enough to fake identities by less obviously card-sharping methods! 2. notariqon. the absurdity of this method needs little indication. the most unsophisticated can draw pity and amusement from mr mathers. jew, converted by the notariqons of .berashith. true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,36 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol!.ihvh, thora?37 why not take the sacred 'icquj of the christian who thought it meant 'ihsouj cristoj qeou 'uioj swthr38 and make him a pagan with 'i

prosopus, is here. if we supposed the 3 female letters h to conceal the 3 mothers a, m, c, we obtain the number 358, messiach, q.v. note 32= 25, the divine will 41 [in the apocalpyse of john. t.s] on the qabalah 33 extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai .to thee be the power unto the ages, o my lord. 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. thi

LIBER LXI VEL CAUSAE

the finished work) there was a certain period of repose, as the earth lieth fallow. vel causa 7 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of t

LIBER LXVII THE SWORD OF SONG

s of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i

his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stands the test? one-third a century.s life of pain. he lives, he dies, he lives again, and rises to eternal rest of bliss with saints.an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what .he meditates above still with his sire for mercy, love. and other trifles! far enough that father.s purpose from such stuff! you see, when i

om .alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse than john.s third chapter (sixteenth verse. but now (you say) broad-minded folk think that those words the master spoke should save all men at last. but mind! the text says nothing of the kind! read the next verses. then.one third of all humanity are steady in a belief in buddha.s word, possess eternal life already, and shun delights, laborious days of labour living (milton.s phrase) in strenuous purpose to? to cease .a fig for god.s eternal peace! true peace is to annihilate the chain of causes men call fate, so that no sattva66 may renew once death has run life.s shuttle through (their dages put it somewhat thus) what.s fun to them is death to us! that.s clear at least. but never mind!

.s phrase) in strenuous purpose to? to cease .a fig for god.s eternal peace! true peace is to annihilate the chain of causes men call fate, so that no sattva66 may renew once death has run life.s shuttle through (their dages put it somewhat thus) what.s fun to them is death to us! that.s clear at least. but never mind! call them idolaters and blind! we.ll talk of christ. as shelley sang .shall an eternal issue hang* great slam.a term of bridge-whist. bara is hindustani for great. john iii. 18 .he that believeth not is condemned already. mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. bu

ercy could expand its scope, extend, or bend, or spread, or straighten so far as to encompass satan or even poor iscariot. yet god created (did he not) both these. omnisciently, we know! benevolently? even so! created from himself distinct (note that!.it is not meet for you to plead me schelling and his crew) these souls, foreknowing how were linked the chains in either.s destiny .you pose me the eternal why. not i? again .who asks doth err. but this one thing i say. perhance there lies a purpose in advance. 535 540 545 550 555 560 565 570 575 will satan be saved? who pardons judas? god.s foreknowledge of satan.s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in ascensi

LIBER LXXVIII

ation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, sufferin

LIBER MMCMXI NOTE ON GENESIS

s should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragment

also the number of ynda hyhw, wherefore by gematria .tetragrammaton our lord. is the angel of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion

8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elementa

wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou in extension. so also does the name elohim read la .deity \yh, in extension* and the numeration o

LIBER PORTA LUCIS

plendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say: glook! he pretends to read this book. but it is unintelligibile.it is nonsense. h yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 18. many adepts throughout the ages have sought to do this; but th

LIBER THISHARB

f childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards. 24. all this being perfected, so that the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of the first method, enter the preliminary practice of the second method. 27. second method. prelimary practices. let him, seated in his asana, conside

LIBER TURRIS

life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one a

LIBER XCV THE WAKE WORLD

yriads of eyes like diamonds that were hidden in his feet laughed joy at us. one couldn.t lift one.s head, for he was too glorious to behold; but he spoke wonderful words like dying nightingales that have sorrowed for the fading of the roses, and pressed themselves to death upon the thorns; and one.s whole body became a single eye, so that one saw as if the unborn thought of light brooded over an eternal sea. then was light as the lightning flaming out of the east, even unto the west, and it was fashioned as the swiftness of a sword. by and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. and it was wake-light too; and everybody knows that even wake-darkness is really brighter than the dre

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

s silent on the killing of ymir. these facts could imply that when the earth 42 norse mythology arose from the sea after ragnarok later in the poem, there was a cyclical notion at work. in other words, the cosmos might be formed and reformed on multiple occasions by rising from the sea. this notion, which accords with the theories of mircea eliade as expressed, for example, in his the myth of the eternal return, has been expressed most clearly by jens peter schjodt in his 1981 article gvoluspa.cyklisk tidsopfattelse i gammelnordisk religion h (danske studier 76 [1981: 91.95. schjodt points especially to the last stanza of voluspa, which refers to the arrival of a dragon and the sinking of the sibyl. in the best treatment of time in norse mythology, that of margaret clunies ross in volume 1

einherjar and invites them to drink beer. in gylfaginning snorri uses and expands on these sources, adding, among other things, that the einherjar are gall those men who have fallen in battle since the beginning of the world. h he also sends the einherjar out against the forces of chaos at the last battle but gives no details of their fights and fates. the emphasis in the sources is twofold: the eternal fighting and revival of the einherjar, and their special relationship with odin, which is manifested in part by their feasting endlessly with him and in part by their sharing in his grace. 104 norse mythology many scholars think there may be a basis for the myth in an ancient odin cult, which would have centered on young warriors who entered into an ecstatic relationship with odin. sometim

hall itself at folkvang is called sessrumnir (seat-roomy, but this information is not found elsewhere. if we understand folk- as garmy, h folkvang begins to look like some kind of alternative to valholl, where the einherjar dwell until ragnarok. freyja too has an association with warriors who, like the einherjar, fight each day and feast each night, in that she presides over the hjadningavig (an eternal combat of warriors. in that case, however, the end comes not with ragnarok but with the intervention of a christian. see also freyja; hjadningavig fornjot progenitor of the elements, according to norwegian tradition. this tradition is located in fundinn noregr (norway found, as the beginning of orkneyinga saga (the saga of the orkney islanders) is sometimes called, and in a section of flat

gy, at least, the evidence all goes in the other direction. odin, the god of wisdom and magic, has the closest association with the dead, and the other vanir, njord and frey, have no such connection. indeed, the word snorri used for the dead whom freyja shares equally with odin refers to those who die in battle. this association with the battle-dead may also underlie freyja fs connection with the eternal battle of the hjadningavig, which has obvious parallels to the endless battles of the einherjar. freyja is also connected with magic, especially the kind of shamanic magic called seid. in ynglinga saga snorri says that freyja first taught seid among the asir, and many scholars surmise that freyja is identical with the figure gullveig in voluspa, whom the asir cannot kill and who apparently

om mountain giants. h although the bridge of the asir leads to the well, which is presumably at the center of the abode of the gods, snorri fs notion of bilrost as the rainbow may have led him to put himinbjorg at the end of heaven. such a conception is, however, consistent with the notion of heimdall as a boundary figure. see also bilrost; heimdall hjadningavig (battle-of-the-followers-of-hedin) eternal combat of warriors, incited by freyja and ended only through the holiness of olaf tryggvason. the fullest version of the story is in sorla thattr. freyja has obtained a beautiful necklace (the brisinga men) by sleeping with four neighboring dwarfs, but at 174 norse mythology odin fs command, loki has stolen it. when freyja awakens and misses the necklace, she confronts odin, who tells her

LOGOMACHY OF ZOS

( transcendentalism and the magic of dynamic change. reactions are often worse than the thing reacted against. anathema quadrivial: the dark obliques from zodiacal signs, the evolutionary-parental chains, the environmental matrix, the obsession from foiled appetitive urges: thus are we born prehensive to, and slaves of, inheritances. creating a necessity is our utility. the divine effluvium is an eternal creative diversity: we are an ingression by contingency from which we simulate the creative when sufficiently individualistic. t w 5 rf6..q5. f. xu rf6- e% e( 9= emotional experience. those who would know themselves through their gods as other than their own selves. how blighted they appear, how sadly lost are they in their tautological theories. they too shall awaken from their adolescenc

ntinue. there are no alternatives or different derivatives. so, without truth are such assertions that we did not originate ourselves of our own free will (or otherwise. we do not know. our amnesia covers so much. all our early history and potential, now latent, unbeknown yet, which were unities, truth, freedom, etc, are now separate, untrue, powerless, or appear diverse. all vice-versas. but the eternal ever-varying flux of our media-relatability is as the ebb and flow of our capacity towards greater affinity with all possibilities within the ever omnipresent mind, as flesh, to manifest. we are a great company: none walks alone, but with a formidable host of familiars, however we may clothe, shut out, or prohibit them. there is a veritable funeral procession of dead selves and loves alway

from the same damn thing after another. when old memories are stimulated by some ephemeral event, thought responds and we can force thinking by association and be fully conscious that we are doing so. matter being the vehicle of mind. to this fractional extent we can control the content of memory. faults made habitual become our idioms and style. nothing easy has much new substance or growth. the eternal alternations compel our untruth, unless we re-orientate. to feel and to understand are an equation. the main premise of religion is the demanding of complete acceptance..1 e..1' 5! u. e- e..1..q k..1 abstracts and mysteries of life. as proof, it is asserted that god, or cause, being so miraculous in its/his workings as to be beyond comprehension, over-rides all bafflement at contradictions

self at any time. there is great bathos in this search for our unknown self and our labour to create..q i ]7 g- 4= 2..q 9=h h. e( k !7 g 9= in a maze of re-recollection of and re-acting to the past, hence our dithering i. all dimensions are equations of time and relate to shape in space. conception is only possible through form, and ego is our dimensional span. time, emotion, and relationship. an eternal triangle. all that was once unconscious, intuitive or spontaneous, slowly becomes conscious, deliberate, or arbitrary. the casual (free) is the ideal. verbal revelation always births harmful and specious dogmas. we worship most our unfulfilled emotional reflection. the full life is extremely partitive; the best things come unsought by complete acceptance of a particular thing. t..1 k. 5! o

always true: i 2 n>b 2/ n>b> 2 o> meanings become obscure, beyond our definition, and guessing becomes our technique. the simple becomes complex and our logic a tautology of qualifications that are apt to somersault to their opposites, and will transform our original order into chaos. all experiences are true for us to the extent we have realized of them. they ultimately become organic, hence the eternal recurrence giving further disclosures and the feeling that we have experienced them before. mind and body constantly constipating is a sign of permanent invalidism. the beautiful face covers the skull, hence beauty is the out-product of the grotesque (no relation to ugliness. we become like our desires: whether we desire like a god, a man, a beast or an abortion, we become akin. the consta

LUCIFERIAN SORCERY

an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle

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

f flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. 32 west a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or i announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life t

LUCIFERIAN SORCERY AND SET TYPHON

cause of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking a

MAGIC AND SPELLS

ften goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an alternative conduit and methodology for casting spells. shar, being the goddess of secrets, has

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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

without bones. the eleatic sect was founded by xenophanes (570-480 b.c, who was conspicuous for his attacks upon the cosmologic and theogonic fables of homer and hesiod. xenophanes declared that god was "one and incorporeal, in substance and figure round, in no way resembling man; that he is all sight and all hearing, but breathes not; that he is all things, the mind and wisdom, not generate but eternal, impassible, immutable, and rational" xenophanes believed that all existing things were eternal, that the world was without beginning or end, and that everything which was generated was subject to corruption. he lived to great age and is said to have buried his sons with his own hands. parmenides studied under xenophanes, but never entirely subscribed to his doctrines. parmenides declared

who is included in the eleatic school, held many opinions in common with parmenides. he declared the universe to be immovable because, occupying all space, there was no place to which it could be moved. he further rejected the theory of a vacuum in space. zeno of elea also maintained that a vacuum could not exist. rejecting the theory of motion, he asserted that there was but one god, who was an eternal, ungenerated being. like xenophanes, he conceived deity to be spherical in shape. leucippus held the universe to consist of two parts: one full and the other a vacuum. from the infinite a host of minute fragmentary bodies descended into the vacuum, where, through continual agitation, they organized themselves into spheres of substance. the great democritus to a certain degree enlarged upon

r: good in the soul, expressed through the virtues; good in the body, expressed through the symmetry and endurance of the parts; and good in the external world, expressed through social position and companionship. in the book of speusippus on platonic definitions, that great platonist thus defines god "a being that lives immortally by means of himself alone, sufficing for his own blessedness, the eternal essence, cause of his own goodness. according to plato, the one is the term most suitable for defining the absolute, since the whole precedes the parts and diversity is dependent on unity, but unity not on diversity. the one, moreover, is before being, for to be is an attribute or condition of the one. platonic philosophy is based upon the postulation of three orders of being: that which m

ion of the universal aura, the planets and elements to which he refers having no relation to those recognized by modern astronomers. p. 18 to form an endless variety of aspects or modes. the mind of man is one of the modes of infinite thought; the body of man one of the modes of infinite extension. through reason man is enabled to elevate himself above the illusionary world of the senses and find eternal repose in perfect union with the divine essence. spinoza, it has been said, deprived god of all personality, making deity synonymous with the universe. german philosophy had its inception with gottfried wilhelm von leibnitz, whose theories are permeated with the qualities of optimism and idealism. leibnitz's criteria of sufficient reason revealed to him the insufficiency of descartes' theo

MASTERING WITCHCRAFT

lock, which is tantamount to the same thing, then the likelihood of your persuading his deep mind to accept anything other than its own selected destiny is going to be slim indeed. not only is any spell you cast going to affect him in no wise, but the magical current you set in motion by your action will recoil on you as the sender and probably expend its energy on your own deep mind! this is the eternal danger in malefic witchcraft, to be hoist on one's own petard; but we shall speak more of this later in chapters 5 and 6 which deal solely with the problems of countermagic and magical attack. however, to return to our topic of divination, we shall start with one of the first, simple rules of practical witchcraft: before embarking on any magical operation, perform a divination (a) to diagn

t as midnight arrives. as the hour strikes, approach the portrait, backwards as always, slowly unveil it, and mentally repeat the necromantic grand citation to yourself as you do so: by the mysteries of the deep, by the flames of banal, by the power of the east, by the silence of the night, and by the holy rites of hecate, i call thee by the ties of love, spirit of [name of deceased] to break thy eternal fast with me. so mote it be! then, after replenishing the incense, move backwards clockwise round the table to your seat and begin to eat your portion of your supper. as you do this, avoid looking directly at the seat opposite you. this is most important. if you break this rule, you can effectively nullify the spell. the temptation is enormous but must be resisted strongly. when you have f

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

he hebrew into the latin language by the rabbi abognazar. every one knoweth in the present day that from time immemorial solomon possessed knowledge inspired by the wise teachings of an angel, to which he appeared so submissive and obedient, that in addition to the gift of wisdom, which he demanded, he obtained with profusion all the other virtues; which happened in order that knowledge worthy of eternal preservation might not be buried with his body. being, so to speak, near his end, he left to his son roboam a testament which should contain all (the wisdom) he had possessed prior to his death. the rabbins, who were careful to cultivate (the same knowledge) after him, called this testament the clavicle, or key of solomon, which they caused to be engraved on (pieces of) the bark of trees

place prepared for it. let him after this re-enter and close the circle. the master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute. let the master then repeat this prayer: prayer. when we enter herein with all humility, let god the almighty one enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. magnify and extend upon us, o lord, thy most holy name, and bless our conversation and

salutation. let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. magnify and extend upon us, o lord, thy most holy name, and bless our conversation and our assembly. sanctify, o lord our god, our humble entry herein, thou the blessed and holy one of the eternal ages! amen. after this, let the master say upon his knees, as follows: book one page 19 prayer. o lord god, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy na

he lord; but, on the contrary, that on my account there may be joy in heaven, as over the just who have confessed their sins in thy presence. o most almighty and all powerful father, grant through thine unbounded mercy that i may both see and know all the spirits which i invoke, so that by their means i may see my will and desire accomplished, by the sovereign grandeur, and by thine ineffable and eternal glory, thou who art and who wilt be for ever the pure and ineffable father of all. the confession having been finished with great humility, and with the inward feeling of the heart, the master will recite the following prayer: prayer. o lord all powerful, eternal god and father of all creatures, shed upon me the divine influence of thy mercy, for i am thy creature. i beseech thee to defend

livion, nor to remove me from thee. o lord be thou my succor, thou who art the god of my salvation. o lord make me a new heart according unto thy loving kindness. these, o lord, are the gifts which i await from thee, o my god and my master, thou who livest and reignest unto the ages of the ages. amen. o lord god the all powerful one, who hast formed unto thyself great and ineffable wisdom, and co-eternal with thyself before the countless ages; thou who in the birth of time hast created the heavens, and the earth, the sea, and things that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ples into a secret place purified and clean, where he must strip them entirely naked: after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly f

t wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odors and incense of art, and let him repeat the following conjuration over him: i conjure thee, o thou creature, being a dog, by him who hath created thee, i bathe and i perfume thee in the name of the most high, most powerful, and eternal god, so that thou mayest be my true companion in this operation, and that thou mayest he also my faithful friend in whatsoever operation i may hereafter perform. but if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying: i conjure

n all my sins; for i unworthy entreat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which i desire to behold and to make to appear before me and to accomplish my will. through thee who art conqueror, and who art blessed unto the ages of the ages. amen. o lord god the father eternal, who art seated upon the kerubim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; p

alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in this matter, and in this enterprise which i propose to carry out, o thou who livest, reignest, and abidest unto the eternal ages. amen. during the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet, and that only once in the day; and it will be better still if thou only partakest of bread and water. thou shalt also abstain from every impure thing; reciting the prayer above written. and on the last day, when thou shalt wish to commence the operation

urin (figure 80) or graver is useful for engraving or incising characters. in the day and hour either of mars or of venus thou shalt engrave thereon the characters shown, and having sprinkled and censed it thou shalt repeat over it the following prayer: figure 66. book two page 101 prayer. asophiel, asophiel, asophiel, pentagrammaton, athanatos, ehieh asher ehieh, qadosch, qadosch, qadosch; o god eternal, and my father, bless this instrument prepared in thine honour, so that it may only serve for a good use and end, for thy glory. amen. having again perfumed, thou shalt put it aside for use. the needle may be consecrated in the same way. figures 67- 70. the key of solomon page 102 book two page 103 chapter ix. of the formation of the circle. having chosen a place for preparing and construc

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabaoth, adonai, amioran. come thou! for it is adonai who commandest thee. if thou hast come thus far, and yet he appeareth not, thou mayest be sure that he is sent unto some other place by his king, and ca

(should be shabbathii- in the hands of thee, the great god of sabaoth. hesel (should be chesed- thou great god, governor and creator of the planets, and of the host of heaven: hasmalim (should be chashmalim- command them by thine almighty power: zelez (should be zedeq- to be now present and assisting to us thy poor servants, both now and for ever. elohim geber (should be gibor- most almighty and eternal and ever living lord god: seraphim- command thy seraphim: camael, madim- to attend on us now at this time, to assist us, and to defend us from all perils and dangers. eloha- o almighty god! be present with us both now and for ever: tetragrammaton- and let thine almighty power and presence ever guard and protect us now and for ever: raphael- let thy holy angel raphael wait upon us at this p

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

scerchi, zebaoth, jah, tetragram-maton sadai, the only lord god of hosts, that you forthwith appear unto me here in this crystal stone [or here before this circle] in a fair& comely human shape without hurt to me or any other creature that the great god jehovah hath created& made, and come ye peaceably, visibly and affably without delay manifesting what i desire, being conjured by the name of the eternal living true god heliorin tetragrammaton anepheneton& fulfill my commands& persist unto the end, i conjure, command& constrain you spirit n by alpha& omega& by the name primeumaton which commandeth the whole host of heaven& by all these names which moses named when he by the power of these names brought great plagues upon pharaoh& all the people of egypt; zebaoth, escerchie, oriston, elian

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

in these our undertakings, which we perform but as instruments in thy hands: zabbathai in the hands of thee, the great god of sabaoth. s. h.2 hesel3 thou great god, governor and creator of the planets, and of the host of heaven: hasmalim command them by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all written in the periphery of the circle of art, shown in the goetia. 2. it is uncertain what the h abbreviates. the names all refer to the sphere of saturn. 3. the copyist mistook a

MEANING OF MASONRY

upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged

order is, we are taught" an emblematical representation of the entrance of all men upon this mortal existence" let us reflect a little upon these pregnant words. to those deep persistent questionings which present themselves to every thinking mind, what am i? whence come i? whither go i, masonry offers emphatic and luminous answers. each of us, it tells us, has come from that mystical" east" the eternal source of all light and life, and our life here is described as being spent in the" west (that is, in a world which is the antipodes of our original home, and under conditions of existence as far removed from those we came from and to which we are returning, as is west from east in our ordinary computation of space. hence every candidate upon admission finds himself, in a state of darkness

cident of his actual birth into this world, which he entered as a blind and helpless ba be, and through which in his early years, not knowing whither he was going, after many stumbling and irregular steps, after many deviations from the true path and after many tribulations and adversities incident to human life, he may at length ascend, purified and chastened by experience, to larger life in the eternal east. hence in the e.a. degree, we ask" as a mason, whence come you" and the answer, coming from an meaning apprentice (i.e, from the natural man of undeveloped m of knowledge) is" from the west" since he supposes that his life has originated in this world. but, in the advanced degree of m.m. the answer is that he comes" from the east" for by this time the mason is supposed to have so enla

n the way of the spiritual life. but he is taught to persist with fortitude and with prudence, to develop the highest within him with" fervency and zeal" upon self scrutiny, too, i.e, upon entering into that" porchway" of contemplation which like a winding staircase leads inward to the holy of holies within himself, he realizes that difficulties and obstacles placed in his way are utilised by the eternal wisdom as the necessary means of developing the latent and potential good in him, and that as the rough ashlar can only be squared and perfected by chipping and polishing, so he also can be made perfect only by toil and by suffering. he sees that difficulty, adversity and persecution serve a beneficent purpose. these are his" wages: and he learns to accept them" without scruple and without

iquity, viz, that which is popularly known as the fall of man. however we may choose to regard this event--and throughout the history of the human race it has been taught in innumerable ways and in all manner of parables, allegories, myths and legends--its sole and single meaning is that humanity as a whole has fallen away from its original parent source and place; that from being imbedded in the eternal centre of life man has become projected to the circumference; and that in this present world of ours he is undergoing a period of restriction, of ignorance, of discipline and experience, that shall ultimately fit him to return to the centre whence he came and to which he properly belongs" paradise lost" is the real theme of masonry no less than of milton, as it is also of all the ancient s

MICHAEL FORD BOOK OF CAIN

at. i understood what i was to do, and that nothing, save death would stop me. i could see this leaf of the ancient book, decorated in what was dried blood, serpents and signs of my becoming as i understood it. this was my comfort in this desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming fo

unto me- cain, my son of sons, you will find your mother and sister tomorrow, then you shall walk the path of night. by the noon tide sun you have walked, and with the scorpions and serpents of the desert sands have you come forth as god. your sign which is my sign on earth is the pitch fork within the fiery sun, that is our aged mark of being and becoming. cain, my son, our kin is ever deep and eternal. you are blessed in the fire of sathan, the adversary. much will be taught to you when the moment is right. i thanked my father and fell to sleep. my dreams were pleasant and filled with sorcerous images which i understood came from the gates i opened forth. i woke in the feeling of sweat and filth from the previous day, i was refreshed yet unclean. i killed a small animal with ease and at

MICHAEL FORD WITCHMOON

, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being

this aspect. pan is represented and hidden as pan, the child of samael and lilith. pan/cain takes many forms, in the spring he is the wild beast who is hunter, horned and decorated in the colors of the earthen flesh. preparation a reverse traditional sun wheel should be hung above the altar, representing the light which breaks through the night itself in turn to return to darkness. this symbol is eternal, never breaking from this cycle of destruction and creation. the essence of spring lies in the ideal of birth and new breath, in which all new things emerge from the earth. the traditional athame and such should be present. it is advised to approach this rite with extreme care and practice individual control, pan awaits your panic, your lust and awakening. may pan be as your brother, your

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

it be the end of man and time?back on earth the flame of life burns lowevrywhere is misery and woepollution kills the air, the land and seaman prepares to meet his destiny. rocket engines burning fuel so fastup into the black sky so vastburning metal through the atmosphereearth remains in worry, hate and fearwith the hateful battles raging onrockets flying to the glowing sunthrough the empires of eternal voidfreedom from the final suicide freedom fighters sent out to the sunescape from brainwashed minds and pollutionleave the earth to all its sin and hatefind another world where freedom waits.past the stars in fields of ancient voidthrough the shields of darkness where they findlove upon a land a world unknownwhere the sons of freedom make their homeleave the earth to satan and his slavesl

e thing, we are his spiritwe could save this world from destruction daycan you see what i see?can you hear me crying?oh god can you help me now?take my hand- no home no homeof god take my heavenyou and i are victims of their wordas the masters of power try to poison our worldgreed money taken over their soulsjust mechanical brainspoliticians don't knowthey just don't know they just don't know(the eternal idol by black sabbath- there are phantoms here on earth who take away our livesthey kill your kids and they rape your wivesthey rip your flesh, tear your heart and take you down to hellatlantis, alien visitation, and genetic manipulation159 appendix a: the minstrels speak they don't give a damn on any kind of lifephantoms bring evil, destruction and deathnight after night the same old game

MICHAEL W FORD THE VAMPIRE GATE

universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness. our material universe is our grounding and experience plane which can be agreed upon. the astral plane is the next level of experience, where consciousness or the psy

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

MICHAEL WYNN THE SOUL TRAVELERS

ore remarkable is that no inscription or depiction anywhere in the land of egypt so much as mentions masses of men, huge blocks, and ramps in regards to the construction of the pyramids (damn you charlton heston. modern man has done much speculation regarding the reason for building the pyramids, and the methods used. experts of our day have suggested that the pyramids were built to be tombs, the eternal resting place of ego-maniacal pharaohs (egyptian king. but without so much as a trace of the more practical construction methods, even a skeptical observer would be forced to entertain the theories of the ancient egyptians regarding their own creations. those of ancient egypt are unambiguous about the reasoning and construction methods of the pyramids. they claim that these structure were

none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "word of life" from the lips of the eternal one. nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the house of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle wa

MICHAEL W FORD NOX UMBRA

orzo, bringer of the black flame guardian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circ

MOODY RAYMOND A LIFE AFTER LIFE

evious chapter. for instance, plato defines death as the separation of the incorporeal part of a living person, the soul, from the physical part, the body. what is more, this incorporeal part of man is subject to many fewer limitations than is the physical part. hence, plato specifically points out that time is not an element of the realms beyond the physical, sensible world. the other realms are eternal, and, in plato's striking phrase, what we call time is but the "moving, unreal reflection of eternity" plato discusses in various passages how the soul which has been separated from its body may meet and converse with the departed spirits of others and be guided through the transition from physical life to the next realm by guardian spirits. he mentions how some might expect to be met at t

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

as well their sensations as their thoughts and perceptions. the dying man may meet with other departed spirits whom he knew while in life. they are there to help him during his passage into the beyond. the spirit of man recently departed from the world is. recognized by his friends, and by those whom he had known in the world. wherefore they are instructed by their friends concerning the state of eternal life. his past life may be shown to him in a vision. he remembers every detail of it, and there is no possibility of his lying or concealing anything. the interior memory. is such that there are inscribed in it all the particular things. which man has at any time thought, spoken, and done. from his earliest infancy to extreme old age. man has with him the memory of all these things when he

MORALS AND DOGMA

gilding faded, worm-eaten shrines; whitening and rouging ancient and barren superstitions; saving society by multiplying parasites; perpetuating superannuated institutions; enforcing the worship of symbols as the actual means of salvation; and tying the dead corpse of the past, mouth to mouth, with the living present. therefore it is that it is one of the fatalities of humanity to be condemned to eternal struggles with phantoms, with superstitions, bigotries, hypocrisies, prejudices, the formulas of error, and the pleas of tyranny. despotisms, seen in the past, become respectable, as the mountain, bristling with volcanic rock, rugged and horrid, seen through the haze of distance is blue and smooth and beautiful. the sight of a single dungeon of tyranny is worth more, to dispel illusions, a

and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "the author of everything that existeth, the eternal, the ancient, the living and awful being, the searcher into concealed things, the being that never changeth" in the temple of eleusis (a sanctuary lighted only by a window in the roof, and representing the universe, the images of the sun, moon, and mercury, were represented "the sun and moon" says the learned bro. delaunay "represent the two grand principles of all generations, the active

entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis weeping over the broken column containing the remains of osiris at byblos* masonry has its decalogue, which is a law to its initiates. these are its ten commandments: i [symbol: earth: god is the eternal, omnipotent, immutable wisdom and supreme intelligence and exhaustless love. thou shalt adore, revere, and love him! thou shalt honor him by practising the virtues! ii [symbol: full moon: thy religion shall be, to do good because it is a pleasure to thee, and not merely because it is a duty. that thou mayest become the friend of the wise man, thou shalt obey his precepts! thy soul is immor

ould lead to action, and the absolute be practical; the ideal be made air and food and drink to the human mind. wisdom is a sacred communion. it is only on that condition that it ceases to be a sterile love of science, and becomes the one and supreme method by which to unite humanity and arouse it to concerted action. then philosophy becomes religion. and masonry, like history and philosophy, has eternal duties--eternal, and, at the same time; simple--to oppose caiaphas as bishop, draco or jefferies as judge, trimalcion as legislator, and tiberius as emperor. these are the symbols of the tyranny that degrades and crushes, and the corruption that defiles and infests. in the works published for the use of the craft we are told that the three great tenets of a mason's profession, are brotherl

nce, in mutual reliance, with effrontery against all but the visible hand of god. it is neither cast down by calamity nor elated by success. this vast power of endurance, of forbearance, of patience, and of performance, is only acquired by continual exercise of all the functions, like the healthful physical human vigor, like the individual moral vigor. and the maxim is no less true than old, that eternal vigilance is the price of liberty. it is curious to observe the universal pretext by which the tyrants of all times take away the national liberties. it is stated in the statutes of edward ii, that the justices and the sheriff should no longer be elected by the people, on account of the riots and dissensions which had arisen. the same reason was given long before for the suppression of pop

MOTTA MARCELO THE COMMENTARIES OF AL

roduce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwass goes on doing his job, that of being minister of hoor-paar-kraat, while a. c. now 666 does his. suum cuique) 8. the khabs is in the khu, not the khu in the khabs. khabs 'star, or 'inmost light, is the original individual, eternal essence in us. the khu is the magical garment which it weaves for itself, a 'form' for this being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. the khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the kh

iviera. 17. but ye are not so chosen. those who are chosen for those offices 'are not; that is, they passed through the annihilation; they crossed the abyss. nor could they perform, unless they crossed. see liber 156; also, verses 11 and 45 of this chapter. 18. burn upon their brows, o splendrous serpent! in them, kundalini must have reached the ajna. 19. 0 azure-lidded woman, bend upon them! the eternal sakhti (nuit) must activate the sahashara in them, attracted by the awakening of the ajna. 20. the key of the rituals is in the secret word which i have given unto him. this word is communicated directly to any serious aspirant when needed. 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord

imself 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 our conception of the relations of the ea

ent of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of what is happening. in a deeper sense, the word 'death' is meaningless apart from the presentation of the universe as conditioned by 'time. but what is the meaning of time? there is great confusion of thought in the use of the word 'eternal' and the phrase 'for ever. people who want 'eternal happiness' mean by that a cycle of varying events all effective in stimulating pleasant sensations; i.e, they want time to continue exactly as it does with themselves released from the contingencies of accidents such as poverty, sickness and death. an eternal state is however a possible experience, if one interprets the term sensibly. one

ing events all effective in stimulating pleasant sensations; i.e, they want time to continue exactly as it does with themselves released from the contingencies of accidents such as poverty, sickness and death. an eternal state is however a possible experience, if one interprets the term sensibly. one can kindle "flamman aeternae caritatis, for instance; one can experience a love which is in truth eternal. such love must have no relation with phenomena whose condition is time. similarly, one's 'immortal soul' is a different kind of thing altogether from one's mortal vesture. this soul is a particular star, with its own peculiar qualities, of course; but these qualities are all 'eternal, and part of the nature of the soul. this soul being a monistic consciousness, it is unable to appreciate

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

however, when, secure of his position, he no longer needed their assistance, he basely repaid their former services with treachery, made war upon his brothers and faithful allies, and, assisted by the giants, completely defeated them, sending such as resisted his all-conquering arm down into the lowest depths of tartarus. second dynasty. cronus (saturn. cronus was the god of time in its sense of eternal duration. he married rhea, daughter of uranus and gaa, a very important divinity, to whom a special chapter will be devoted hereafter. their page 13 children were, three sons: aides (pluto, poseidon (neptune, zeus (jupiter, and three daughters: hestia (vesta, demeter (ceres, and hera (juno. cronus, having an uneasy conscience, was afraid that his children might one day rise up against his

rs were approved. an answer to his prayer came through the open roof of the temple in the shape of a flash of lightning, which phidias interpreted as a sign that the god of heaven was pleased with his work. zeus was first worshipped at dodona in epirus, where, at the foot of mount tomarus, on the woody shore of lake joanina, was his famous oracle, the most ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leaves of a giant oak, announcing to mankind the will of heaven and the destiny of mortals; these revelations being interpreted to the people by the priests of zeus, who were called selli. recent excavations which have been made at this spot have brought to light the ruins of the ancient temple of zeus, and also, among other intere

arried the titan astraus,[29] and their children were heosphorus (hesperus, the evening star, and the winds. she afterwards became united to tithonus, son of laomedon, king of troy, who had won her affection by his unrivalled beauty; and eos, unhappy at the thought of their being ever separated by death, obtained for him from zeus the gift of immortality, forgetting, however, to add to it that of eternal youth. the consequence was that when, in the course of time, tithonus grew old and decrepid, and lost all the beauty which had won her admiration, eos became disgusted with his infirmities, and at last shut him up in a chamber, where soon little else was left of him but his voice, which had now sunk into a weak, feeble quaver. according to some of the later poets, he became so weary of his

selene rose out of the mysterious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the night, with a crescent on her fair brow, a gauzy veil flowing behind, and a lighted torch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal youth, combined with the faculty of sleeping whenever he desired, and as long as he wished. seeing this lovely youth fast asleep on mount latmus, selene was so struck with his beauty, that she came down every night from heaven to watch over and protect him. artemis (diana. artemis was worshipped by the greeks under various appellations, to each of which belonged special characteristics. th

ades. the early greek poets offer but scanty allusions to erebus. homer appears purposely to envelop these realms in vagueness and mystery, in order, probably, to heighten the sensation of awe inseparably connected with [132]the lower world. in the odyssey he describes the entrance to erebus as being beyond the furthermost edge of oceanus, in the far west, where dwelt the cimmerians, enveloped in eternal mists and darkness. in later times, however, in consequence of extended intercourse with foreign nations, new ideas became gradually introduced, and we find egyptian theories with regard to a future state taking root in greece, which become eventually the religious belief of the whole nation. it is now that the poets and philosophers, and more especially the teachers of the eleusinian myst

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

rds spoken that are believed to exert a magical effect on a situation that the person casting the spell seeks to change. the casting of spells is based upon the ancient wiccan belief that to speak a desire is to cause the desire to be fulfilled. secrets of sex magic have you ever seen a beautiful woman in the company of a real nerd, and wondered how he got so lucky? maybe it was sex magic. in the eternal story of men chasing women, and vice versa, it should always be remembered that witchcraft and sex magic have seduced more members of the opposite sex than any amount of good looks, intelligence or position. sex magic can influence and attract the opposite sex like nothing else can. it can compel a girl to introduce herself to a man in whom she had no previous interest. the secret of occul

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

of fields i have explored in the undertaking of this book. i give my acknowledgment and thanks to all those who gave me their assistance or showed interest in the work i was doing. certainly i am aware of the gaps that remain in this product. my ambition is to inspire further study in this fascinating subject that remains in large part unexplored. introduction behold the days come, oracle of the eternal. i will set my law within them and write it on their hearts. behold the days come that city shall be built. jeremiah 31:33-38 to find the origins of freemasonry, it is important first to isolate its original characteristics, which can be found in the institutions from which it appears to have emerged: 1. it was a professional builders or, more precisely, construction organization; the long

me. the esoteric character of the operative ritual can be boiled down to the general symbolism of the building of solomon's temple, which was one of the most popular myths of the middle ages. this popularity reveals an interpretation of the story that reaches far beyond the tale of the magnificent temple, which david began and solomon completed in order to provide a dignified place to worship the eternal one and house the holy of holies, the ark of covenant containing the tablets of the law. to the medieval mind, solomon's temple was the replica of god's true temple and must be visualized on two planes: that of the universe and the divine creation and that of man, the reduced form of the universe to which christ's incarnation had conferred a level of grandeur or some value sequal to it. th

he church itself, far from condemning 232 from the art of building to the art of thinking these glosses, encouraged their creation to a certain extent. we may recall how similar legends were transposed into apocryphal texts and were spread through sculptures and the images in stained-glass windows. some of these were christianized forms of ancient beliefs and stories depictions of myths that were eternal bearers of the transcendent. as described in the image of isidore de seville, holy scripture was a lyre whose strings had infinite resonance. thus, all the patron saints and fabled figures who were the protectors of the crafts had their own legends. those of saint christopher, mary magdelene, and the three magi, which remain extremely popular today, shared the same sources. outside of thes

its lesson. it is also a continuation and the christianized spiritual finality of the ancient mysteries: the attainment of immortality and understanding through by incorporating the divine substance within oneself and through this, becoming a god. in simpler terms, the legend, without its pagan overtones defiling its harmony, is the glorification of christianity: finding the road to salvation and eternal life by building within the ideal and undying dwelling of the lord. a final observation may prove helpful in explaining the symbolic meaning of these narratives. the majority of ancient bibles provide a lexicon that interprets hebrew names. in franciscus de hailbrun's bible (venise, 1480; bibliotheque nationale, res. a2331, for instance, we can read "adoniram= dominus exaltatus, vel domina

shadow on the veracity of his entire claim. so it is clear that another approach entirely is required to seek out the operative tradition, which is what we have attempted here. an approach that is based on the study of the authentic elements and some of the rites, symbols, and practices of this operative tradition should enable us to grasp and then renew these principles by reconnecting with the eternal truths that are their constituent elements. conclusion here, at the end of this study, one conclusion stands out regarding history. a lesson should also be drawn for contemporary freemasonry, which views itself as the heir to the masons of the past and for all men striving to place human destiny within the sacred value of its essence. in fashioning here an objective study based strictly on

NECRONOMICON ALAZIF

n of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye curve locus-(thus: the all-one dwelleth in darkness, at the centre of all dwelleth he that is the darkness; and tfiat darkness shall be eternal when all shall bow before the onyx throne. pause at the third angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn and tr

ONYX TABLET OF SET

an develop? by the way, i certainly don't mean a cookie cutter "satanist" with all the traditional trappings of tattoo, piercing and the latest marilyn manson t- shirt (i'm aware that last sentence will be as outdated as the model t in a few months "hipness" is not antinomianism. it's merely desperate conformism marketed as rebellion. the trendy, the temporary, the faddish are all anathema to the eternal otherness of set. let us hope that the temple never becomes the next cool thing. that could destroy it more quickly than a thousand televangelists. sense of humor. not some boor telling an endless parade of practiced jokes. does our potential setian see the world as essentially absurd? does she have enough self-esteem to make light of herself? these are good clues that there is a mind who

ghost stories, folklore, and work by previous occultists. if you can, discover a magical event that has taken place where you live and do a rite of synthesis with it. first spend a day interacting with the event, in a manner of your own choosing. then a day contemplating your own goals. then on the third day send forth your blend of the two things into the world- while linking the event with the eternal set network. this will not only allow you to tap into what is hidden in your domain, but it will make a very magical host for visiting setians, as well as giving you some fodder for lbm. 6. foster tolerance in your community to groups known as "other. if the temple gets bad press, have your pylon do a letter-writing campaign. or if your local occult bookstore will let you put out pamphlets

ction that you get from recognition is the fuel that moves you toward the goal of absorbing your personal work and being transformed thereby. working on recognitions is the place where your best inspiration for articles, rituals, and changes in your *own* life will come from "i have to present myself as an authority on arcane subjects" nope. you have to be an authority on the application of set's eternal word of xeper to life. if your seeker wants to discuss something else- either send them to a knowledgeable adept, or suggest that they research for a scroll article "we need more setians in xyz so i am going to go easy on this guy" wrong. the temple does not need members. the temple needs strong members. if setian x is going to be the first setian in xyzland, he or she will have to be a go

to "normal" activity. a sixor twelve-month time limit to such formal leaves of absence helps to concentrate our personal activity (rather than otherwise letting things "slide" so the goals of the leave of absence fail to be accomplished because we just don't get around to it. these are just ideas i've had, and i don't expect them to work for everyone. they seem to have worked for me. to build an eternal temple the temple is shaped by the doings of its priesthood. the priest faces the dilemma of freedom. they can pretty much do what they like. if a priest is concerned that there isn't enough local activity of the temple, he or she can do more. if they want to set up camp in cyberspace (as we have done on america online, off they go. if they want to acclimatize the temple to a local culture

heir glamour and comfort, as one they lead their victim at last to the same numbing death that would have awaited him had he never sought to escape it. accursed is he who places his foot upon the path to the right in its many guises, for he merely labors towards that which would come to him in its own deadly time, would he but await its cold embrace. and now, within these pylons of light and life eternal, let those who have taken the name of set as of their own being taste again of the grail of the black flame. as its holy fire courses through your veins, affirm again your bond with the prince of darkness and his sacred temple "can the wings of the winds understand your voices of wonder, o enlightened ones who shine like fire in the jaws of chaos, whom i have prepared as cups for a wedding

PHILIP NEIL MYTHS LEGENDS EXPLAINED

h and time many mythologies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord without limit. mythological time, unlike clock time, is cyclical rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the mythology of the aztec and maya, and of native american nations such as the navajo, describes this world as being the fifth one. for the navajo, the first four worlds were beneath this on

ed was the time in which they could know the sun s benevolence. measured was the time in which the grid of the stars would look down upon them; and through it, keeping watch over their safety, the gods trapped within the stars would contemplate them. even the dualistic philosophy of zoroastrianism, with its opposing gods of good and evil, ahura mazda and ahriman, was set in motion when the god of eternal time, zurvan, gave birth to the twin gods. introduction it is in the nature of humankind to tell stories, and at the root of every human culture are the stories we call myths stories of the creation of the world and of humankind, of the deeds of gods and heroes, and of the end of time. such stories explain and justify the world, and define our role within creation. once a civilization has

ization has become established, the myths that formed it may dwindle into superstition or entertainment, but even so, they never lose their intrinsic power, for the world s mythologies enshrine all the poetry and passion of which the human mind is capable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the firs

to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the priests of the fon skycult, it is the androgynous deity the eternal wheel of time this aztec calendar stone, found beneath the central plaza of mexico city, is a wheel of time commemorating the five world creations, of which the latest is the current world. the fifth sun, nahui ollin, was made by the gods at teotihuacan (just north of modern mexico city, which was also the birthplace of the gods themselves. the stone is not a fully-functioning calendar; th

sion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the earth, and his sister-bride nut as the goddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immorta

PROMETHEUS

white bones dressed up with cunning art and covered with shining fat. then the father of men and of gods said to him `son of iapetos, most glorious of all lords, good sir, how unfairly you have divided the portions' so said zeus whose wisdom is everlasting, rebuking him. but wily prometheus answered him, smiling softly and not forgetting his cunning trick `zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids' so he said, thinking trickery. but zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. with both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones

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

oth an immature and mature stage. the former is the union between the emotions and thought, and the latter the union between emotions and speech .translated from sefer halikutim and ta famei hamitzvot 6 bechorot 6b. 365 parashat tetzaveh [third installment] this parashah opens with the commandment to gtake for you [moses] pure olive oil, ground for [use in] the candelabrum, in order to kindle the eternal lamp. h1 the menorah manifests [the partzuf of] nukva of z feir anpin, which is [initially] postured back-to-back with it [nukva] is rectified and constructed chiefly through the two sub-sefirot of chesed within netzach and hod of z feir anpin, which are revealed lights. nukva must be reconstituted out of its original back-to-back state in order to be able to face z feir anpin faceto- face

female consciousness, as we said. this is similar to how physically, the male seed must be greduced h and made physical (i.e, descend from its spiritual origins in the male mind) in order for it to be given to the female. this is the mystical meaning of the phrase gground for the menorah. h the verse then continues by explaining that the purpose of this grinding process is in order gto kindle the eternal lamp. h this means that this light will reach malchut. which is called gthe lamp h.as it ascends as reflected light. the word for gto kindle h (leha falot) literally means gto cause to ascend, h thus alluding to the fact that the menorah is supplied with its oil via a process of ascending, i.e, reflected light. if this light were not crushed, it would not reflect upward, and as we have exp

ithin da fat. the blessing recited after the morning recitation of the shema, linking the shema to the amidah, begins gtrue and certain it is c. h the word gtrue h (or the adverb gtruly, h which is the same word [emet] in hebrew) appears eight times in this blessing: 1. gtrue and certain, established and enduring c. h 2. gtruly, the g-d of the universe is our king c h 3. ghis words are living and eternal c[your] word is good and eternal, in truth and trustworthiness c h 4. gtruly, you are g-d, our g-d and the g-d of our fathers c h 5. gtruly, happy is the man who heeds your commandments c h 6. gtruly, you are the master of your people c h 7. gtruly, you are the first and you are the last c h 8. gtruly, you redeemed us from egypt c h the first four instances of gtruth h in this blessing ref

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the gate of the hall of truth" in the 125th chap ter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pidures on the one p i ar e painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back at the birth of time. the flaming red triangular capitals which crown th

ncient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and the body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to complete union with the invisible. thy bride, 0 osiris, is isis, who mourn

. thou art able to go forth to the sepulchral feasts on earth, for thou hast overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! cii9> second knowledge lecture the names andaichemica1 symbols of the three principles of nature are- sulphur 9 mercury salt@ the metals attributed to the planets in alchemy are- lead 5 gold 0 tin 2 copper or brass' 9 iron d quicksilver g silver) the following terms are used in books about alchemy. they have the meanings given below. sol

rrespond. the king and queen of the suit are placed beside chokmah and binah respectively; the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. the admission badges used in the grade of philosophus are as follows: the calvary cross of twelve squares, admitting to the path of qoph, the 29th path, refers to the zodiac and to the eternal river of eden divided into four heads: nahar- the river 1ns 1. hiddikel 2. pison 3. gihon 4. phrath the pyramid of the four elements admits to. the path of tzaddi, the 28th path. on the sides are the hebrew names of the elements. on the apex is the word eth- essence, and on the base the word olam meaning world. the calvary cross of ten <157> squares admits to the path of peh, mars- the 27t

jesus given in the meditation should be studied and pictured in the mind. the mind must be taught to die to useless churnings over ast things and vain apprehensions about future things. this is difficult !or human phantasies die hard, but once the effort is made, however transient the result, it becomes easier with time to replace wasteful thoughts with those that cluster round a powerful symbo f eternal truth. as the time for the a= t6p ceremony approaches, the aspirant should withdraw as far as may be from externals that these symbols may work in his mind. he will find them waiting on the threshold of his mind ready to tell their story as he walks about or is occupied in mechanical tasks. once a place has been made for them no 'time' is required to develop them. they grow in the waste pl

RITE OF THE OPPOSER

rough the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grad

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

life itself is imaged in this opening ceremony, andthe serpent course, truly and divinely directed, is that of the wise men in search of truth.difficulties and perils may beset your mental vision, even as obstacles present themselves in ourworldly affairs, let us, however, remember that knowledge is power and that the source of allwisdom will sustain our feeble steps on the journey that leads to eternal life.battery of three, that all may rise.be thou ready to exclaim, like the martyrs of old, ab ben verouah hacodesh,"father, son, holy spirit, to thee be all the glory.music-gloriarituals of the societas rosicrucianis in angliasecond section14 the torch bearer proceeds to the aspirant and placing a lighted taper in his hand causes him reverseit in a vessel of salt (which is near the east)

ty on their proceedings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit himself foradvancement in thine eternal kingdom. amen.suffragangives a battery of one: with reverence for the name of deity, arise. inform me now, what is yourdesire?conductor: frater suffragan, our brother zelator is in search of further instruction.suffragan:frater, i commend your thirst for knowledge, and beg you to remember that the author of lux andlife will ever assist and protect those who truly seek his glory, and the we

e menstruum of the world: without it manwould cease to exist, the blood to flow in his veins, or sap to move in vegetation. water forms thelargest portion of the blood, without it there could be no corruption, fermentation or dissolution. inits ordinary state, it is a combination of all the other elements, containing fire, air and earth,sufficing for vegetation alone. seek for the living water of eternal life, drink of it purely, that thineiniquity may be taken away, and thy sins be purged. having revealed to you a glimpse of the tree ofknowledge, proceed in search of more.conductor of n.:venerable 3rd ancient, will you give to us the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is conducte

e celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now in charge of your conductor retire to the outer porch, and be clothed in the colour ofdivine truth and eternal friendship, emblematic of the ethereal element that surrounds us, whichrituals of the societas rosicrucianis in angliahymn to chymia20 through the blessing of god, he breathed into the nostrils of man when he imbued him with a livingsoul. for now that we have witnessed your spirit of ardour and fervency, it is becoming that yourscarlet attire should give place to the symbol of truth and ho

icus make a circuit while is sung this ode to hermes:hermes victorious.rises all glorious;back to the dark abyssdrives all our ills amiss.hark, that bell ringing.angels sweet singing,proud o'er death he reignsconq'ring all ills and painshis will, all-powerful,griefs that are sorrowfulshrink to the shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of

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

dead, in the allegorical work of st. john. the mysterious origin of oedipus, found hanging on the tree of cithaeron like a bleeding fruit, recalls the symbols of moses and the narratives of genesis. he makes war upon his father, whom he slays without knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the great universal mystery. how is the tetrad changed into the duad and explained by the triad? in more common but more emblematic terms, what is that animal which in the morning has four feet, two at noon, and three in the evening? int

herein. whatsoever is grand or scientific in the religious dreams of the illuminated, of jacob bohme, swedenborg, saint-martin and the rest, is borrowed from the kabalah; all masonic associations owe to it their secrets and their symbols. the kabalah alone consecrates the alliance of universal reason and the divine word; it establishes by the counterpoise of two forces in apparent opposition, the eternal balance of being; it alone reconciles reason with faith, power with liberty, science with mystery: it has the keys of the present, past and future! to become initiated into the kabalah it is insufficient to read and to meditate upon the writings of reuchlin, galatinus, kircher, or picus de mirandola; it is necessary to study and understand the hebrew writers in the collection of pistorius

oblivion. the reason is that each religion or philosophy which comes into the world is a benjamin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory. two illustrious scholars have preceded me along the path that i am travelling, but they have, so to speak, spent the dark night therein. i refer to volney and dupuis, to dupuis above all, whose immense erudition produced only a negative work, for in the origin of all religions he saw nothing but astronomy, taking thus the symbolic cycle for doctrine and

on produce the alternatives of life and death. to know how to suffer, to forbear and to die such are the first secrets which place us beyond reach of affliction, the desires of the flesh and the fear of annihilation. the man who seeks and finds a glorious death has faith in immortality and universal humanity believes in it with him and for him, raising altars and statues to his memory in token of eternal life. man becomes king of the brutes only by subduing or taming them: otherwise he will be their victim or slave. brutes are the type of our passions; they are the instinctive forces of nature. the world is a field of battle, where liberty struggles with inertia by the opposition of active force. physical laws are millstones; if you cannot be the miller you must be the grain. you are calle

ured by the interior activity of the captive spirit, as in a burning furnace. those who attain the pyre of expiation burn themselves thereon, like hercules upon mount oetna, and so are delivered from their sufferings; but the courage of the majority fails before this ordeal, which seems to them a second death more appalling than the first, and so they remain in hell, which is rightly and actually eternal; but souls are never precipitated nor even retained despite themselves therein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts;

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

ng. part ii: the ritual of transcendental magic the sabbatic goat 1 introduction knowest thou that old queen of the world who is on the march always and wearies never? every uncurbed passion, every selfish pleasure, every licentious energy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe in hand, these indefatigable labourers reap their eternal harvest. that queen is old as time, but her skeleton is concealed in the wreckage of women's beauty, which she abstracts from their youth and love. her skull is adorned with lifeless tresses that are not her own. spoliator of crowned heads, she is embellished with the plunder of queens, from the star-begemmed hair of berenice to that-white, but not with age-which the executioner sheared fr

he ritual of transcendental magic directed by reason, and it is omnipotent under this leading, for it is analogous to the word of god himself. by the word of his reason man becomes conqueror of life, and can triumph over death. the entire life of man is either the parturition or miscarriage of his word. human beings who die without having understood or formulated the word of reason, die devoid of eternal hope. to withstand successfully the phantom of death, we must be identified with the realities of life. does it signify to god if an abortion wither, seeing that life is eternal? does it signify to nature if unreason perish, since reason which never perishes still holds the keys of life? the just and terrible force which destroys abortions eternally was called by the hebrews samael; by oth

ho enlightens, who regenerates by fire; he is to the angels of peace what the comet is to the mild stars of the spring-time constellations. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like a chariot of war between the ranks of a procession of vestals; she dares to face the burning sp

aughter of heaven, even as thou art. leave me the secret of my terrible destiny, leave me the dread which surrounds me, curse me even if thou canst not comprehend; i shall none the less accomplish my work, and continue my career under the impulse of the breath of god! happy are the stars which rest, which shine like youthful queens in the peaceful society of the universe! i am the proscribed, the eternal wanderer, who has infinity for domain. they accuse me of setting fire to the planets, the heat of which i renew; they accuse me of terrifying the stars which i enlighten; they chide me with breaking in upon universal harmony, because i do not revolve about their particular centres, though i join them one with another, directing my gaze towards the sole centre of all the suns. be reassured

mest thou? f then satan answered the lord, and said: efrom going to and fro in the earth, and from walking up and down in it. f h a gnostic gospel, discovered in the east by a learned traveller of our acquaintance, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates

ROBERT KIRK WALKER BETWEEN WORLDS

bably by the ministry of invisible attendants, conveyed more meat [that is, substance] of the same kind to the five thousand that were fed by him with a very few leaves and fishes, for a new creation it was not. the zijim-jiim and ochim in isaiah 15:21-2 [are another example for] those satyrs and doleful unknown creatures of islands and deserts seem to have a plain prospect that way. finally, the eternal happiness enjoyed in the third heavens being more mysterious than most men take it to be, it is not a sense wholly adduced to scripture to say that this second sight and the due objects of it, has the secret commonwealth 56 some vestige [of evidence] in holy writ; but rather [that] it is modestly deduced from it. it only now remains to answer the most obvious objections against the reality

RUBY TABLET OF SET

ypt over ten years, learned hieroglyphics, and was exposed to astronomy, geometry, and the egyptian concepts of panpsychism. sent to babylon, he was there exposed to persian dualism. he saw the psyche as "good" and the matter into which it entered as "evil, but accepted their merger as something at least temporarily fulfilling to both. goal for the psyche was its escape from reincarnation into an eternal existence of pure spirit. the "music of the spheres. from his academy at crotona, magna graciacia, pythagoras advised students (both male and female) and political clients to strive to eliminate sources of friction and cultivate homonoia("good relations among the citizenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principl

e aristotelian/teleological content of aquinas' thought, there is the legalistic element: the universe is obedient to laws. aquinas defined "law" as "an ordinance of reason for the common good, made by him who has the care of the community, and promulgated" but as nature is hierarchically organized into forms and organisms of greater and lesser complexity, so are the universal laws. at the top is eternal law, which more or less equates with the mind of god. accordingly it is intelligible only to god. next is natural law, which is eternal law to the extent that human reason can detect consistencies in it. here would be found "scientific laws" while natural law is comprehended through reason, divine law is revealed through religious revelation. through christ and the christian church. divine

d a successful eci(4) working knows this to be an entirely mistaken notion. while it is obviously true that our physical bodies are trapped in the space-time continuum, the mind (soul) is not bounded by it. any time or place can be explored by the psyche which attunes itself to the essence of that time or place. that which we truly are, our ba, soul, or whatever term is used, is transtemporal and eternal, hence not bounded by the chain of time or space. the philosophies of both sartre and heidegger are overshadowed by a sort of dread or anxiety about what they perceive to be the ultimate futility of individual existence, due to the lack of any sort of absolutes or categorical imperatives. sartre succumbs acutely to this, since he sees our basic essence as nothingness. i find this to be an

ill follow that of wisdom and cognition. let us regard the idea of god, now, from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy original principle owns the wisdom, purity, and clearness, from the aspect of which proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality, and consequently eternity belong to the earthy principle. thee four aspects together represent the supreme godhead. v. the gnosis as a hermetic science can lead to new-thinking man is a mixture of spiritual and material components. the spiritual ones are the cause of his longing to return to god. this is an old way

anley's 1687 account of the pythagorean doctrines, which draws its material from porphyrus, iamblicus, strabo, etc. the stanley text materializes, and the sphinx turns to part ix, page #522. consider the following [sic] the mind being purify'd [by discipline] ought to be applied to things that are beneficial; these he procured by some contrived ways, bringing it by degrees to the contemplation of eternal incorporeal things, which are ever in the same state; beginning orderly from the most minute, lest by the suddenness of the change it should be diverted, and withdrew itself through its great and long pravity of nutriment. to this end, he first used the mathematical sciences, and those speculations which are intermediate betwixt corporeals and incorporeals (for they have a threefold dimens

SALMANRUSHDIE THESATANICVERSES

ould it be, after all; where in all that moderate and common--sensical land was there room for such a police van in whose interior such events as these might plausibly transpire? he was being forced towards the conclusion that he had indeed died in the exploding aeroplane and that everything that followed had been some sort of after-life. if that were the case, his long--standing rejection of the eternal was beginning to look pretty foolish- but where, in all this, was any sign of a supreme being, whether benevolent or malign? why did purgatory, or hell, or whatever this place might be, look so much like that sussex of rewards and fairies which every schoolboy knew- perhaps, it occurred to him, he had not actually perished in the _bostan_ disaster, but was lying gravely ill in some hospita

ught stein, bruno and novak round to an examination of weightier matters, and now, with solemn faces and judicious voices, they were speaking of the need, in this day and age, for an increase in observation, not merely in the sense of "spectating, but in that of "watchfulness, and "surveillance. the young constables' experience was extremely relevant, stein intoned: watch the crowd, not the game "eternal vigilance is the price o" liberty" he proclaimed "eek" cried chamcha, unable to avoid interrupting "aargh, unnhh, owoo" o o o after a time a curious mood of detachment fell upon saladin. he no longer had any idea of how long they had been travelling in the black maria of his hard fall from grace, nor could he have hazarded a guess as to the proximity of their ultimate destination, even tho

ned his hands together in front of renata and begged "baby, i love you, but you're too hot for me, please go somewhere, far far" when the imam was told this story he shook his head and said, that whore, who will touch her now, in spite of her lustcreating body? she put a stain on herself worse than leprosy; thus do human beings mutilate themselves. but the true moral of the fable was the need for eternal vigilance. london was a city in which the ex-boss of s a v a k had great connections in the telephone company and the shah's ex-chef ran a thriving restaurant in hounslow. such a welcoming city, such a refuge, they take all types. keep the curtains drawn. floors three to five of this block of mansion flats are, for the moment, all the homeland the imam possesses. here there are rifles and

to your arms" the explanation sounds thin, superficial "they love me" the imam's voice says "because i am water. i am fertility and she is decay. they love me for my habit of smashing clocks. human beings who turn away from god lose love, and certainty, and also the sense of his boundless time, that encompasses past, present and future; the timeless time, that has no need to move. we long for the eternal, and i am eternity. she is nothing: a tick, or tock. she looks in her mirror every day and is terrorized by the idea of age, of time passing. thus she is the prisoner of her own nature; she, too, is in the chains of time. after the revolution there will be no clocks; we'll smash the lot. the word _clock_ will be expunged from our dictionaries. after the revolution there will be no birthday

en allowed into her bed; now the writers were used up, discarded, and she was rampant. with sword as well as pen. she was hind, who had joined the jahilian army disguised as a man, using sorcery to deflect all spears and swords, seeking out her brothers' killer through the storm of war. hind, who butchered the prophet's uncle, and ate old hamza's liver and his heart. who could resist her? for her eternal youth which was also theirs; for her ferocity which gave them the illusion of being invincible; and for her bulls, which were refusals of time, of history, of age, which sang the city's undimmed magnificence and defied the garbage and decrepitude of the streets, which insisted on greatness, on leadership, on immortality, on the status of jahilians as custodians of the divine. for these wri

SAPPHIRE TABLE OF SET MAIN

mpletely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer crystallization is final in the sense that one could definitely and permanently know one's identity and function within the framework of the objective universe. the ou is always subject to laws other than the will, and therefore the eternal aim of the principle of isolate intelligence will continually have to be 'updated (as to the specifics of _how_ to fulfill it in any particular matrix. in this way one can and should never crystallize. yet the inner crystallization i am speaking of is a permanent shift of perspective. once one has stepped that far outside the ou and one's natural personality (and acquired a magical identit

SAPPHIRE TABLET OF SET

mpletely unknown. still others may realize their onic function within the realm of the v, but that is not the subject of this writing. neither the inner nor the outer crystallization is final in the sense that one could definitely and permanently know one's identity and function within the framework of the objective universe. the ou is always subject to laws other than the will, and therefore the eternal aim of the principle of isolate intelligence will continually have to be 'updated (as to the specifics of _how_ to fulfill it in any particular matrix. in this way one can and should never crystallize. yet the inner crystallization i am speaking of is a permanent shift of perspective. once one has stepped that far outside the ou and one's natural personality (and acquired a magical identit

SATANGEL

ractitioner was provided with classically christianised goetic style sorcery, with its planetary tables and circles of evocation, combined with phaerie lore. it is thus unsurprising that it should have become such an influential text to the practitioners of its day. the necronomicon "la mayyitan ma qadirun yatabaqa sarmadi fa itha yaji ash-shuthath al-mautu qad yantahi" that is not dead which can eternal lie, and in strange aeons even death may come to die. this grimoire has its origins in the fictional horror stories of h.p.lovecraft, published in the 1920s. strangely, various claims have been made that the book has been discovered. it has been published in various editions, and modern practitioners of the arts of delusion and illumination have performed successful sorceries based on thes

e. thou shall be reborn in the anti-christ. the sciences of mysteries, spurting suddenly in a black wave already quenches the thirst of the curious and the uneasy; young men and women see themselves mirrored in these waves of illusion which intoxicate and madden. o charming satan! i have torn off thy mask of voluptuous gluttony, and i have fallen in love with thy tearstained face, beautiful as an eternal and defeated grudge. o hideous satan! i have uncovered thy ignominy to reveal thy wildness. if thy involuntary torment has the noble appearance of being irrevocable, and is illumined by the honour of becoming a redemption. o scapegoat of the world, thy beating heart of a dead man covets the immense, the final depth- thou utterest the sobs of a messiah, but thou corruptest and degrades like

t this night the great lucifuge may appear unto me under a human form, free from evil smell, and that he may accord me in virtue of the pact which i propose to enter into, all the desires i make. o grand lucifuge, i pray thee now to quit thy dwelling, wheresoever it be, and hasten hither to speak with me. otherwise will i compel thee by the power of the strong living god, his beloved son, and the eternal holy spirit. obey promptly, or thou shalt be eternally tormented by the power of the potent words of the grand clavicle of solomon the king, wherewith by the powers of magick he was accustomed to compel the rebellious spirits, to receive his compact. then straightaway appear, or i will unhesitatingly torture thee by the virtue of the great words of this clavicle. aglon, tetragram, vaycheon

re. he commands you, accursed devil, who walked on sea with dry feet. he commands you, accursed devil, who commanded the winds and the sea and the storms. he commands you, accursed devil, who ordered that you be cast from the heights of heaven to the depths of the earth. nor should you be unaware, satan and beelzebuch, that pains and torments will come upon you in the day of judgement and in that eternal day when god will come like a fiery furnace to judge the living and the dead k (the conjuration of malign spirits dealing in the bodies of people, as it is done by saint peter, fifteenth century. exorcism ii in the name of the father, and the son, and the holy spirits, amen. i conjure you, elves and all kinds of demons, of the night and of the day, by the father, and the son, and the holy

SATANIC BIBLE

im "this is the age of satan! satan rules the earth" the gods of the unjust are dead. this is the morning of magic, and undefiled wisdom. the flesh prevaileth and a great church shall be builded, consecrated in its name. no longer shall man's salvation be dependent on his self-denial. and it will be known that the world of the flesh and the living shall be the greatest preparation for any and all eternal delights! regie satanas! ave satanas! hail satan! the nine satanic statements 1. satan represents indulgence, instead of abstinence! 2. satan represents vital existence, instead of spiritual pipe dreams! 3. satan represents undefiled wisdom, instead of hypocritical self-deceit! 4. satan represents kindness to those who deserve it, instead of love wasted on ingrates! 5. satan represents ven

to others who sneer upon him in return, for he shall be despised! 11. blessed are the mighty-minded, for they shall ride the whirlwinds- cursed are they who teach lies for truth and truth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions an

d the devil has allowed the protestant and catholic churches to flourish far too long. without a devil to point their fingers at, religionists of the right hand path would have nothing with which to threaten their followers "satan leads you to temptation "satan is the prince of evil "satan is vicious, cruel, brutal" they warn "if you give in to the temptations of the devil, you will surely suffer eternal damnation and roast in hell" the semantic meaning of satan is the "adversary" or "opposition" or the "accuser. the very word "devil" comes from the indian devi which means "god. satan represents opposition to all religions which serve to frustrate and condemn man for his natural instincts. he has been given an evil role simply because he represents the carnal, earthly, and mundane aspects

eol and the greek hades, which meant the grave; also the greek tartaros, which was the abode of fallen angels, the underworld (inside the earth, and gehenna, which was a valley near jerusalem where moloch reigned and garbage was dumped and burned. it is from this that the christian church has evolved the idea of "fire and brimstone" in hell. the protestant hell and the catholic hell are places of eternal punishment; however, the catholics also believe there is a "purgatory" where all souls go for a time, and a "limbo" where unbaptized souls go. the buddhist hell is divided into eight sections, the first seven of which can be expiated. the ecclesiastical description of hell is that of a horrible place of fire and torment; in dante's inferno, and in northern climes, it was thought to be an i

urgatory" where all souls go for a time, and a "limbo" where unbaptized souls go. the buddhist hell is divided into eight sections, the first seven of which can be expiated. the ecclesiastical description of hell is that of a horrible place of fire and torment; in dante's inferno, and in northern climes, it was thought to be an icy cold region, a giant refrigerator (even with all their threats of eternal damnation and soul roasting, christian missionaries have run across some who were not so quick to swallow their drivel. pleasure and pain, like beauty, are in the eye of the beholder. so, when missionaries ventured into alaska and warned the eskimos of the horrors of hell and the blazing lake of fire awaiting transgressors, they eagerly asked "how do we get there) most satanists do not acc

SATANIC RITUALS

peals to thee "hope, be patient, suffer; the hospital of souls will receive thee; angels will succour thee; heaven opens to thee" imposter! thou knowest well that the angels, disgusted at thy inertness, abandon thee! thou wast to be the interpreter of our plaints, the chamberlain of our tears; thou was to convey them to the cosmos and thou hast not done so, for this intercession would disturb thy eternal sleep of happy satiety. thou has forgotten the poverty thou didst preach, vassal enamoured of banquets! thou hast seen the weak crushed beneath the press of profit while standing by and preaching servility! oh, the hypocrisy! that man should accept such woe unto himself is testimony to his blindness-that very affliction thou didst credit thyself to cure. o lasting foulness of bethlehem, we

n is complete, the woman within shouts "assez (enough, and the celebrant is removed from the coffin and directed by the priest to speak. the celebrant proclaims his homage to satan, and, showing his new allegiance, casts aside his symbols of martyrdom. the priest calls for the king, ostensibly to pursue his case. it is discovered that the king has disappeared. he has been banished to the place of eternal indecision and regret, where he must stand in a humorless wind, his tatters blowing, with none to see. forever. the priest presents his final proclamation and the ceremony is closed in the standard manner. l'air epais the tribunal [the priest introduces the participants: his high court convenes tonight, he says, to heat the case of pope clement and the king of france, philip, who are accus

heart or mind or will "while air of space and time's full river flow the mill must blindly whirl unresting so: it may be wearing out, but who can know "man might know one thing were his sight less dim that it whirls not to suit his petty whim, that it is quite indifferent to him "nay, does it treat him harshly as he saith? it grinds him some slow years of bitter breath, then grinds him back into eternal death" what men are they who haunt these fatal glooms, and fill their living mouths with dust of death, and make their habitations in the tombs, and breathe eternal sighs with mortal breath, and pierce life's pleasant veil of various error to reach that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much go

s-the great symbolist painters of the 1890's-into a twentieth century scenario. his fantasies may well have been a conscious projection of the idea expressed so eloquently by charles lamb in his witches and other night fears "gorgons, and hydras, and chimeras may reproduce themselves in the brain of superstition-but they were there before. they are transcripts, types-the archetypes are in us, and eternal" one cannot help speculating upon a reality suggested by the fantasy-the possibility that the old ones are the spectres of a future human mentality. it is as the result of such speculation that the ceremony of the nine angles and the call to cthuihu are presented. one emphasizes potential: the other reflects the dimness of an almost forgotten past. as for the phonetics, they bear no lingui

e in a jagged circle about it their eyes are directed toward the blaze for the duration of the ceremony] principal participants: my brothers and sisters of the ancient blood, we are gathered to pronounce the call to cthulhu. i cry again the word of the abyss-that great void of the dark waters and shrieking winds where we lived in ages past. hear the deathless ones, and say with me the call to the eternal serpent who sleeps that we may live. all: ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. principal participant: i'a k'nark cthulhu kyr'w qu'ra cylth drehm'n el-ak. u'gnyal kraayn (hail, great cthulhu, who art known to all races of the deep ones who walk upon and beneath the earth. hear thy honored names) all: kraken- poseiden- sabazios- typhon- dagon- setheh- neptune- leviathan- midga

SATANICON

ties; thought and action; social customs and the like, which were not inherited from god. i regard satan and god as mythical beings created by man; man the creator, man the god, has created a fiction which is not only antithetical to himself, but vastly superior in its powers. this is a supernatural something which he chooses to believe can finally save him from a consequence of his natural life: eternal death. god is considered an authority which man, in times of need or indecision, can appeal to for guidance when there are no acceptable answers to the questions which have always plagued him. the supposed path to integrity, morality and immortality lies with adherence to superficial divinity. comparatively speaking, stan is much closer to what man truly is: prideful because of an intellec

goodness is a learned state; ideally, requiring abstinence from the worldly pleasures and a neurotic adherence to altruism. civilization is the very essence of the taming of the beast. xianity is the very essence of civilization. the xian church and its pulpit-pounders have always made their living off the fears of the people: the fear of retribution if one does not submit to their doctrines and eternal punishment if one does not submit to their god. to be a false christ is to allow the worthless to perish while allowing the worthy to flourish. the second coming not of jesus but the re-birth of babylon! the society of satan! the true saviors of mankind; the enlighteners of truth are the antichrists! the satanic creed and the precepts of evilution are guidelines, which if adhered to, will

chooses to impede those various, natural aspects of ourselves which serve to express our love to our greatest loves: our mates. sexual experience and pleasure has always been, and always will be, completely subject to one s personal needs and tastes and should in no way be regulated by a discordant creed such as xianity, which cares nothing for and even condemns truly individualistic love and its eternal artform of beauty: sex -11- book ii: the satanic philosophy -12- infernal romance experiencing one s fantasies of evil commonly known as self/satan worship, perversion, blasphemy, defilement, etherical lewdness and copulation, taboo creation, mental poisoning and death-dealing al realized through heightened senses coupled with, and brought forth through our will and our infernal power, cre

d next to the flame of satan. the flames of satanic truth and black art the traditional color of candles used in satanic rituals is black. black is symbolic of the essence of satan. altar candles are arranged in the following manner: the flame of satan represents supreme darkness and man s carnal nature. it is placed on the left side of the altar. the flame of lucifer represents enlightenment and eternal opposition to god and xianity. it is placed on the right side of the altar. additional black candles may be used in other areas of the black chapel for added illumination -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword of satan is placed upon the altar with the point of the blad

ied! my fellow satanists, the age of evil has arrived. our age for times and times eternally. read and understand! practice and become -34- requirements for performance with the exception of the burning charcoal contained in the brazier, the ritual of antichrist begins in complete darkness, which symbolizes the arrival of the age of evil. the age when the wicked will plunge man and the earth into eternal darkness! the sigil of antichrist represents the warrior spirit of the beast 666. the cross, of course, is associated with the nazarene and his teachings; the inversion of such is the symbolic renunciation and antithesis of his religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of ant

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

sy of the order of nine angles. the theory behind this mass is based upon the assumption that christianity has produced an effect not only on the magical or psychic level of human life but also on the sociological level. this social aspect of christianity is considered to be manifest mainly in the political forms of communism and liberalism. the concept of equality of races and sexes, the goal of eternal peace and the upholding of jewish state from which christianity is assured a firm foundation in its holy birthplace, all amount to a holy crusade according to satanists. the need for a new form of the black mass, one that frees the psyche of the protagonists from the unconscious influences of liberalism and equality is one that has been answered in the form of the mass of heresy. whilst th

SCHEM HA MEPHORESH

proud. psalm 119:75: i have known, 0 tetragrammaton that righteous are thy judgements, and in faithfulness hast thou humbled me. 54th angel name: nithael sign: aries planet: venus degree: 25-30 meaning: celestial king. psalm 103:19: tetragrammaton hath established his throne in heaven, and his kingdom ruleth over all. 55th angel name: mibahaih sign: taurus 22 planet: mercury degree: 0-5 meaning: eternal. psalm 102:12: but thou 0 tetragrammaton, shall endure forever, and thy memorial from generation to generation. 56th angel name: puiael sign: taurus planet: mercury degree: 5 10 meaning: supporting all things. psalm 145:14: tetragrammaton upholdeth all those who fall, and lifteth up all those who are down. 57th angel name: nemamaiah sign: taurus planet: moon degree: 10 15 meaning: lovable

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

slam. supernatural: that which is beyond the observable world, including things relating to god or spirits. supreme being: the central god responsible for creating the cosmos. sura: any chapter in the qur an. susano-o: the shinto god of violence and the ruler of the oceans. svetambara: literally, white-clad; one of the two main sects of jainism. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions; also used as the official emblem of the nazi party during world war ii (1939 45. takhts: seats of spiritual authority in sikhism. the five takhts are gurdwaras located in india. talmud: traditions that explain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. tawba: repentance. theism: belief in the existenc

different types of questions, ranging from what makes people behave the way they do to what a distant star is made of. science, however, does not deal directly with questions of morality, such as how one should lead a good life or the nature of good and evil. science can tell the reason for death, but not what happens after death. religion, on the other hand, deals with what it calls absolute and eternal truth, and does so by generalization and by a leap of faith. this leap of faith, a belief in the unprovable, is perhaps the biggest distinction between science and religion. modern science has its roots in the christian traditions of western europe. for hundreds of years many of the truths of religions such as christianity were largely accepted without question. by the mideighteenth centur

ly created. such separate spheres of thought leave room for both systems to exist. the value of religion religion continues to be a vital force because it has value for people. for many, the value comes in the experience of something beyond the boundaries of day-to-day life. the religious experience is for them a valuable product of faith, linking them to a bigger universe and giving them hope of eternal life. others find in their religion an opportunity for intellectual analysis of doctrines and teachings, while for others the value of religion comes in its teachings about leading a moral and ethical life. most religions teach some form of moderation, and this in turn puts limits on believers and makes society more stable. part of this social control comes from the figures of authority in

that humans could question the existence of gods. world religions: almanac 23 agnosticism and atheism the ancient greek philosophy of atomism made a more consistent argument against the need for god or gods. atomists, like the indian materialists, looked for a material explanation for the existence of the universe. democritus (c. 460 370 bce) suggested that all matter in the universe was made of eternal elements he called atoms. if atoms were eternal, democritus reasoned, then the universe had always existed and would always continue to exist, and, as a result, there was no need for a creator. another early greek philosopher, anaxagoras (c. 500 c. 428 bce, was exiled from the greek city of athens for stating that the stars, planets, and the sun were material objects and not heavenly bodie

crates was not an atheist. he believed in certain gods, just not the right ones to save him from such a charge. early christians and pagans (followers of the greek and roman state religions) also accused each other of being atheists because they each believed the other had denied the existence of their gods. the greek philosopher democritus suggested that all matter in the universe was made of an eternal element he called an atom. because atoms were eternal, democritus reasoned, there was no need for a creatorgod. bettmann/corbis. 24 world religions: almanac agnosticism and atheism the western concept of monotheism( belief in one god) began with judaism. while earlier cultures, including ancient egypt, had concepts that shared characteristics with monotheism, judaism was the first major re

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

d, who in time this before thee hast brought. be thou not jealous of the scoffer's fame, do not begrudge every mocker's great name. with sophisticated vanity they strut, unbeknownst to them is what thou'st got. be happy with what god to thee gave, defy, that four in one they have. fiat and amen, be my treasure, a fourfold sphere always together. o domine quam mirabilia sunt opera tua. lord, thine eternal spirit is in all things. salvator mundi coelum et terra. there is never a philosopher who nature's ultimate principle doth not know. speculum divinum occultum atque natura rerum seu instrumentarum igneum philosophorum et laboratorium perpetuum four fires are floating in this world, wherein god holdeth a center, that is locked up in four, out of which heaven and earth were poured so thou ha

to bethlehem, and amongst 7 eyes winding around the whirlpool of searching desire is hardly one which stands towards the sabbath in the innermost; but the restless movement of the working days move them through all spheres, and even if they take a look at god's wonders, they only look upon the surface and every eye looks upon that which is shown through its own desire. god made man to live in an eternal sabbath, he should not work, but let god work in him, he should not take with his own hands, but only receive what god bestowed plentifully upon his mercy. but man left the sabbath, and wanted to work himself, raised his hand against the law to take in his own desire what he should not have taken. therefore, god let him fall, and since he had despised the quiet, he had to feel painfully th

hine own self and thou wilt attain a studio particulari ad universale and one find all. i am the alpha and the omega, the beginning and the end, saith the lord, god liveth in a light, since no one can come to him, or near him. this is the omega, which has caused so many evil days and restless nights. this is the trifling matter over which so many hundreds of people moaned in vain. notice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpr

eals itself since eternity began. you will see in this the eternal nature in its seven apparitions, revealing itself in the centro of the eternal bottomless depth since eternity began. the centrum of the eternal bottomless depth of light and darkness is in the infinite inexpressible width and depth everywhere. therefore is said: the light inhabits the darkness and the darkness cannot grasp it. an eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic. the art is just, true and certain to the man who fears god and is assiduous, and behaves rightly towards all natures. the art makes him a l

bodily and in readiness, as in their coffer. jupiter: is the power from the life of light, in it is fulfilled god's word of the cognition, sound, call and tone. venus: light, love, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity

SEPHER YETZIRAH WESTCOTT

t, not mysteries of ineffable wisdom, but an attempt at a reasonable doctrine, made when reason arose, an effort to grasp the plan of the universe, and to secure the link which binds to one common principle, all the elements which are around us "the last word of this system is the substitution of the absolute divine unity for every idea of dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existence, is wh

e concealed and fundamental ideas of holiness and of their stages of preparation. the fifteenth path is the constituting intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in scripture, job xxxviii. 9 "and thick darkness a swaddling band for it" the sixteenth path is the triumphal or eternal intelligence, so called because it is the pleasure of the glory, beyond which is no other glory like to it, and it is called also the paradise prepared for the righteous. the seventeenth path is the disposing intelligence, which provides faith to the righteous, and they are clothed with the holy spirit by it, and it is called the foundation of excellence in the state of higher things. the

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ness comes, people grow superstitious and shun anything they don't understand. that is why one adapt will never reveal the face or place of another "in the past, it has been man's lot to rise to the heights only to be plunged into the depths. but as we say, when something falls over, it is the job of our adepts to pick it back up again. the way of the family is to learn and do and teach. it is an eternal process, but then, so is brotherhood" the fifth principle an adept teaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth to live out our physical lives, all the while learning, doing, and teaching. then as the wheel turns around, we ascend to the spiritual realms to further our education t

ch has a place of comfort of their very own, and through the years, they furnish it with anything that makes them happy. of course, lucifer takes great pleasure in anticipating the needs of his children, so often, a new gift appears to surprise and delight his offspring. oh there is more, much more, but if you travel the cbr path, you'll find out for yourself. in any case, never fear, there is an eternal place in the all for each and every brother and sister that is his or her true and proper inheritance, according to the desires of his or her heart. it is just the right place and just the right size, custom fit in every detail, for it is a special place, a safe harbor, and a joy to behold. as to the whereabouts of each adept's special place, we can only say that its address may be found s

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

d to show that, without some gleams of the supernatural, man is not man, nor nature nature. in "zanoni" the author introduces us to two human beings who have achieved immortality: one, mejnour, void of all passion or feeling, calm, benignant, bloodless, an intellect rather than a man; the other, zanoni, the pupil of mejnour, the representative of an ideal life in its utmost perfection, possessing eternal youth, absolute power, and absolute knowledge, and withal the fullest capacity to enjoy and to love, and, as a necessity of that love, to sorrow and despair. by his love for viola zanoni is compelled to descend from his exalted state, to lose his eternal calm, and to share in the cares and anxieties of humanity; and this degradation is completed by the birth of a child. finally, he gives u

lorious countenance of zanoni. is it that one views with contempt the struggle and its issue, and the other with awe or pity? wisdom contemplating mankind leads but to the two results, compassion or disdain. he who believes in other worlds can accustom himself to look on this as the naturalist on the revolutions of an ant-hill, or of a leaf. what is the earth to infinity, what its duration to the eternal? oh, how much greater is the soul of one man than the vicissitudes of the whole globe! child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from clovis to robespierre, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the bur

n here, luxurious wealth; there, abject penury, must necessarily prolong the general term of life (see condorcet's posthumous work on the progress of the human mind. ed) the art of medicine will then be honoured in the place of war, which is the art of murder: the noblest study of the acutest minds will be devoted to the discovery and arrest of the causes of disease. life, i grant, cannot be made eternal; but it may be prolonged almost indefinitely. and as the meaner animal bequeaths its vigour to its offspring, so man shall transmit his improved organisation, mental and physical, to his sons. oh, yes, to such a consummation does our age approach" the venerable malesherbes sighed. perhaps he feared the consummation might not come in time for him. the handsome marquis de and the ladies, yet

viola was not long gone: she had found the physician; she returned with him; and as they gained the threshold, they heard a strain of music from within, a strain of piercing, heart-rending anguish. it was not like some senseless instrument, mechanical in its obedience to a human hand, it was as some spirit calling, in wail and agony from the forlorn shades, to the angels it beheld afar beyond the eternal gulf. they exchanged glances of dismay. they hurried into the house; they hastened into the room. pisani turned, and his look, full of ghastly intelligence and stern command, awed them back. the black mantilla, the faded laurel-leaf, lay there before him. viola's heart guessed all at a single glance; she sprung to his knees; she clasped them "father, father, i am left thee still" the wail

assed over his face. he fell to the ground, sudden and heavy. the chords there, too, the chords of the human instrument were snapped asunder. as he fell, his robe brushed the laurel-wreath, and that fell also, near but not in reach of the dead man's nerveless hand. broken instrument, broken heart, withered laurel-wreath! the setting sun through the vine-clad lattice streamed on all! so smiles the eternal nature on the wrecks of all that make life glorious! and not a sun that sets not somewhere on the silenced music, on the faded laurel! chapter 1.x. che difesa miglior ch' usbergo e scudo, e la santa innocenza al petto ignudo "ger. lib" c. viii. xli (better defence than shield or breastplate is holy innocence to the naked breast) and they buried the musician and his barbiton together, in th

SIR WALLIS BUDGE EGYPTIAN MAGIC

reat antiquity, it is hard to understand why the egyptians carefully preserved in their writings and ceremonies so much which savoured of gross and childish superstition, and which must have been the product of their predynastic or prehistoric ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his e

isis, who was more indebted than ever to the god thoth for coming to deliver her out of her trouble on the death of her son, just as he had done on the death of her husband. now because isis had revivified both her husband and her son by the words of power and talismans which she possessed, mortal man thought it was absolutely necessary for him to secure her favour and protection at any cost, for eternal life and death were in her hands. as time went on the egyptians revered her more and more, and as she was the lady of the gods and of heaven, power equal to that possessed by ra himself was ascribed to her. indeed, according to a legend which has come down to us, and which written upon papyrus or linen formed a magical formula against the poison of reptiles of all kinds, she made a bold at

s scene are several rows of figures of gods and sketches of mythological scenes; many of which are evidently taken from the vignettes of the book of the dead, and the object of all of the latter is to prove that light overcomes darkness, that good vanquishes evil, and that renewed life comes after death. the texts which fill all the spaces not occupied by figures describe certain incidents of the eternal combat which horus wages against his brother set, and tell the story of the wanderings of isis with her son horus and of her sufferings in the country of the papyrus swamps, a sketch of which we have given above (see pp. 130-136; besides these, prayers to certain gods are introduced. the whole monument is nothing but a talisman, or a gigantic amulet engraved with magical figures and words

ter death being to decay, the greatest care was taken in mummifying its various members, lest perchance any one of them should be neglected accidentally, and should, either by the omission of the words of power that ought to have been said over it, or through the lax p. 184 performance of some ceremony, decay and perish. the egyptian declared that he was immortal, and believed that he would enjoy eternal life in a spiritual body; yet he attempted by the performance of magical ceremonies and the recital of words of power to make his corruptible body to endure for ever. he believed that he would feed upon the celestial and imperishable food whereon the gods lived, but at the same time he spared no effort or expense to provide for his tomb being supplied at stated intervals throughout the yea

SORCERIES OF ZOS

our sacred book: the book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments of sentiency and vision. they form the foundation of the new sexuality, which spare evolved by combining them to form a magical art- the art of visualizing sensation, of 'becoming one with all sensation, and of tr

SPENSER THE CULT OF THE ALL SEEING EYE 1960

cription of the cornerstone by an authority:9 "in its situation it lies between the north, the place of darkness, and the east, the place of light; and hence this position symbolizes. progress from darkness to light, and from ignorance to knowledge. the permanence and durability of the corner-stone. is intended [to remind us that long after our death we have within ourselves] a sure foundation of eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

eascends from the underworld. the ancient orator aristides asserts: i thought i could touch the god, and feel his very presence. i was then in a condition between sleeping and waking. my spirit was so light that no one except an initiate could comprehend or speak of it.7 this new existence is no longer subjected to the laws of lower life. it is untouched by growth and decay. discussions about the eternal are endless, but unless the words draw their meaning from those who have actually descended into hades, they are mere sound and fury, signifying nothing. for the initiates have a new perspective on life and death, which for the first time entitles them to speak of immortality. they know that all talk of it except 8 christianity as mystical fact on the basis of the initiates knowledge is un

nitiates have a new perspective on life and death, which for the first time entitles them to speak of immortality. they know that all talk of it except 8 christianity as mystical fact on the basis of the initiates knowledge is uncomprehending, and will ascribe immortality to something that is still bound up with coming-to-be and passing-away. it is not just the conviction that life at its core is eternal that the mystai seek. such a conviction would be quite valueless from the standpoint of the mysteries. from the mystery- standpoint the eternal has no living presence in one who is not a mystes, so when speaking of the eternal such a person would speak of precisely nothing. rather it is the eternal itself that the mystai seek to possess; they have first to awaken the eternal to existence w

including themselves. they also feel something urging them on to higher creative life. there lies within them something that preexisted their natural being and will outlive it. it brought them into existence; nevertheless they can seize hold of it and share in its creative force. such feelings pervaded the life of the ancient mystai as a result of their initiation. it was the felt presence of the eternal, the divine. human action became an integral part of divine creativity. a higher self had been discovered, a self extending the mysteries and mysteriosophy 15 beyond the bounds of perceptual process, prior to physical birth and existing after death. it is an eternally creative self, spanning time past and time to come. the empirical personality is a product of the self; but that is hencefo

ere in the outer world. that atmosphere in which the mystai could breathe was to be found in the temples of the mysteries. there took place the awakening of the slumbering powers within, and metamorphosis into a higher, creative and spiritual being. their transformation was a delicate process, unfitted to the harsh light of common day. but if they stood the test, they became a rock founded on the eternal, defying all life s storms. they had simply to accept, however, that they could not communicate directly to others what they had been through on the way. according to plutarch, it was in the mysteries that he found the truest information and explanation about the nature of the daimons. 14 cicero also adds that the mysteries, when they are explained and traced back to their original meaning

o we come to still higher beings than the daimons and the gods: this belonged to the essential content of mysteriosophy. the ordinary people pictured the gods and spirits in forms whose content was borrowed from the sense-world. the mysteries and mysteriosophy 17 but to one who had looked upon eternity, how dubious must these immortal gods now appear! can zeus as he was publicly represented be an eternal god, bearing as he does all the features of perishable existence? it was clear to the mystai that a person s idea of the gods did not come in the manner of other ideas, like those of things around one, which constrain one to represent them in a particular way. by contrast, people s ideas of divinity are unconstrained, even willful. attention reveals an absence of control from the outer wor

TECHNICIANS GUIDE TO THE LEFT HAND PATH

s by following the paths of resistance, it is this way which leads towards the dissent, separation and individuality of the psyche from god. the environment of the devil, and of true evil cannot, and does not, exist within the realm of nature/matter as we perceive it. this is the realm of god, to place the devil within this environment makes the devil nothing more than a puppet of god- dancing an eternal dance not of his own making. the single most indentifying factor of the prince of darkness is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consc

and synchronicity are vital elements of "peak" initiatory experience. this peak experience unveils its form through understanding. it is a moment when you see clearly the world within and around you. by "seeing, the word is extended by the vision it creates within the individual. a vision that propels the necessity to do. become. this formula presents a condition for obtaining the promise of the eternal word of set- xeper. this self inflicted condition being one that leads towards discreet extensions of xeper, or becoming. placed in a slightly different context this formula represents the ideal psychological state and conceptual paradigm to create intense xeper. there is little gentleness involved here. it is not a way to xeper, it is a cognitive environment that facilitates and accelerat

tly different context this formula represents the ideal psychological state and conceptual paradigm to create intense xeper. there is little gentleness involved here. it is not a way to xeper, it is a cognitive environment that facilitates and accelerates xeper. now that the stage is set, i will begin a detailed exploration of the most significant elements involved and attempt to define them. the eternal self the self lies as the center of all our possibility. all the temples and icons of religion, science, philosophy and art stand as reflections of this self. consider them as collapsed, observable states- a quanta- of consciousness. they are, in fact, all attempts to create the future. however, in lhp setian philosophy we often talk of a higher self. it is this self that is focused upon a

in a sense of time itself- where the individual becomes for that moment the thing in itself with the objective consciousness and personal knowledge thereof. neutralization, within this context, should not to be considered as a negative event. in fact, neutralization may provide a clear clue as to the nature of timelessness itself. further, neutralization may even be a powerful description of the eternal "present" that is sandwiched between a receding past, and an onrushing future. such pressures upon the psyche, and the psychology of the indiviudal, leave this area of left hand path activity for advanced initiates- particularly those who are involved in schools of left hand path initation. to become in the proper time period of the resonant impulse means to synchronize with its movements

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

lowingly tells potential buyers "in times of trouble or joy, this precious pendant keeps our higher power's eye on our recovery and spiritual growth" the same catalog ad says "this five-thousand-year-old symbol of continual movement and spirituality. has become a popular icon in the recovery community" black magic, masonic witchcraft, and triangle powers 389 a rosicrucian symbol described as "the eternal madonna" in the encyclopedic work, new age bible interpretation (old testament, volume iii, editor corinne heline a friend sent the author this photograph she took of one of the student art exhibits on display at a local high school. many of the exhibits were on occult subjects. the meaning of the triangle within the circle superimposed over the body of the person, lying in a fetal positio

he roaring 20s to today, a number of the fad dances were based on masonic and jewish cabalistic rituals. 458 codex magica anne rice, writer of the popular "vampire" series, giving an occult, cabalistic sign with her left-hand, partially concealed yet in front of all. various occult symbols are on rice's shirt. the statues of mary give evidence of rice's veneration of the virgin in the form of the eternal pagan goddess (photo: associated press in austin american-statesman, january 31, 2004, p. a2) chaim potok, hasidic jewish writer and novelist, creates a headcovering of cabalistic magic. this sign is also reminiscent of the fourth sign in the initiation for the select master's degree (see richardson's monitor of freemasonry, p. 85 (photo: newsweek, august 5, 2002) mr. spock, a star trek ch

ed.5 in today's illuminati, the philosophy underlying the use of rings, neckties, etc "tubal cain" the phallus pin worn by many masons. tubal cain is the password of a master mason (3 (from the book, masonic and occult symbols illustrated, pg. 233, by dr. cathy burns "i fell in to a burning ring of fire" 485 continues from such traditions. the ring is configured as a circle, implying the supposed eternal reign of their god, lucifer. he shall, they declare, wear a crown of gold. thus, the metal of gold is favored. the mystic tie of the masons the masonic fraternity teaches the illusory goal that all who are inititated into its ranks are bonded by the "mystic tie" of fellowship. of course, this is allegory, and yet the necktie does seem to have a special place in masonic lore and symbology

THE BLACK LODGE

o the psychosoma of the aspirant. note how they manifest: walking on water, very convenient if you are to poor to afford a boat, turning water into wine, again very handy if you want a "buzz" and are broke, most of these powers-sidhis-miracles deconstruct with this simple ease. therefore it is written "who tries to keep his own life, shall lose his life; but he who loses his life, shall gain life eternal" and it is also written "what profiteth a man to gain the entire world and lose his immortal soul (as can be seen the christists took full advantage of the chance to enslave with these remarks. their transcendental meaning is lost and the whip and chain of the slave are shown to the poor dupe. remember that the words of the magi are at the same moment true and false cf onion peelings in li

he consoler" and also, al ii 7" come unto me is a foolish word: for it is i that go" perhaps ths reminds you of the words of "jesus (in truth, a section of the talmud, adapted to roman mentality "come unto me, ye who suffer, and ye shall be consoled? and also al ii 8 "who worshiped heru-pa-kraath have worshiped me; ill, for i am the worshiper" heru-pa-kraath, the babe on the lotus, represents the eternal child, that is, the spiritual seed of our species; he is identical to hadit. it is foolish to worship this child. we are this child. the child hoor and the child jesus are the same child, and this symbol of the eternal child is thousands of years older than christianity. it already existed in china and india when the jews had not yet become organized as a cultural group. we already said th

THE BOOK OF PLEASURE

ly modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not rele

and embrace his own invincible purpose. he cannot go further, and this is his only release. by it he may put his pleasure where he will, and find satisfaction. 12 13 14 the consumer of religion kia, in its transcendental and conceivable manifestation. of name it has no name, to designate. i call it kia i dare not claim it as myself. the kia which can be expressed by conceivable ideas, is not the eternal kia, which burns up all belief but is the archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies. 3 the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in

deas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplici

mony, life and death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions. of name it has no name, to designate. i call it kia i dare not claim it as myself. the kia which can be expressed by conceivable ideas, is not the eternal kia, which burns up all belief but is the archetype of "self" the slavery of mortality. endeavouring to describe "it" i write what may be but not usually-called the "book of lies. 3 the unorthodox of the originable-a volant "sight" that conveys somehow by the incidental, that truth is 15 somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i"

deas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplici

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

leadeth unto us! 11. know thy will! and in freedom do thy will! master thyself, and be free! all is intended for thine attainment. enflame thyself with love: invoke us often! 12. but in truth, we tell thee, that neither invocations, nor rituals, nor scriptures, nor angels can bring thee to us. if thou wilt become one of us, then must we alone choose thee out of the sublimity of our holy heart of eternal truth through the force and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are not really

transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are not really separate from thee: in every heart of truth we take eternal refuge as the flame and its forces take their refuge in the one holy light. in every silent prayer of union we are incarnated: behold us in thy heart as thou utterest thy silent words of prayer, and we will flame forth from thee as a mighty whirlwind of infinite fire! 15. hearken unto our voice, o all ye brethren of us. for we are the inner government of the world, whose work is in l.v.x

world, whose work is in l.v.x, that is the one light of the ageless mysteries; and know thou that our names are immortal. the universe is a symbol of our mighty forces of light; we are the secret initiators of the whole cosmos of man. in our holy order shalt thou commune with l.v.x; and so shalt thou see the nameless one, the immortal one, the mysterious godhead of supreme truth, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the a

17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising!

THE CANOPIC GODS SYMBOLISM

he process of mummification. seeing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one of the gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canous, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the special protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each egg-shaped package was enclosed in a jar whose lid was 4 shaped like the head of that special god. now, ameshett was also termed carpenter for it is he who by the medium of his organ, the

in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the elemental strength which is far inferior and blended with cunning. ahephi, however, has other symbolism and other attributes. for by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so there arises a correspond

guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in 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

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ecture that these prehistoric people believed death was not the end. there was some part of the deceased requiring nourishment, clothing, and protection in order to journey safely in another kind of existence beyond the grave. this belief persisted into more recent historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and isl

of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religion

oubt that the soul is immortal by its very nature. in their view, the existence of the soul did not begin when the body was born, so there is no reason to believe that it will cease to exist when the body dies. according to various doctrines of reincarnation, there are immutable spiritual laws which will determine whether the soul will be born again into another physical body or will be merged in eternal unity with the absolute. 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 2 afterlife mysteries 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 afterlife mysteries 3 the earliest discovered burial sites are those of neanderthal man, though according to researcher george constable, they were not credited with

life. how the major religions view the afterlife with all their diversity of beliefs, the major religions are in accord in one great teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. since the earliest forms of spiritual expression, this is the great promise and hope that religions have offered to their followers. it is the believer s eternal answer to the cynicism of the materialist who shouts that there is no afterlife, that death is the end. anthropologists can only guess whether or not the earliest members of the homo sapiens species (c. 30,000 b.c.e) conducted burial rituals of a quality that would qualify them as religious. however, it is known that they buried their dead with care and consideration and included food, wea

nd of existence beyond the grave. somehow, there was some part of the person that survived death. that part of the human being that survives death is known in christianity, islam, and judaism as the soul, the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine part of a living being, the atman, which is eternal and seeks to be united with the universal soul, or the brahman. buddhism teaches that an individual is but a transient combination of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 4 afterlife mysteries the five aggregates (skandhas) matter, sensation, perception, predisposition, and consciousness and has no permanent soul. of the major world reli

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ecture that these prehistoric people believed death was not the end. there was some part of the deceased requiring nourishment, clothing, and protection in order to journey safely in another kind of existence beyond the grave. this belief persisted into more recent historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and isl

of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religion

utiful brides, the appearance of a true vampire in folklore is grotesque, a nightmarish creature of the undead with twisted fangs and grasping talons. after bram stoker s novel dracula (1897) became a popular stage play, and, in 1931, a classic horror film, the image of the vampire as a hideous demon was transformed into an attractive stranger who possesses a bite that, while fatal, also promises eternal life. the vampire of legend, a demonic presence, wrapped in a rotting burial shroud, intent only on sating its bloodlust, was forgotten and replaced by the beguilingly romantic figures that have appeared ever since in films and popular novels. the cinematic depiction of the vampire in f. w. murnau s nosferatu (1922) presented a much more accurate characterization of the traditional vampire

tered by the woman s action, only implemented. in his book an experiment with time (1938, j. w. dunne gave many examples of his own precognitive dreams, which he recorded over a period of several years. dunne firmly believed in sleep and dreams as the prime openers of the subconscious and formulated a philosophy, which he called serialism, to account for precognition. in dunne s view, time was an eternal now. all events that have ever occurred, that exist now, or that ever will, are 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 176 mysteries of the mind everlastingly in existence. in a person s ordinary, conscious, waking state, his or her view is only of the present. in sleep, however, the individual s view might be sufficiently enlarged to allo

ividual has a large and varied memory bank. therefore, the past must exist in some sense perhaps not as a physical or material reality, but in some sphere of its own. similarly, certain psi researchers maintain, the future must also exist in some way in a sphere of its own. the subconscious does not differentiate between past, present, and future but is aware of all spheres of time as part of the eternal now. there are certain kinds of precognitive experiences that can be easily identified as part of the normal process of the subconscious. a woman dreams of coming down with the measles and laughs it off. she did not succumb to the disease as a child; why should she weaken as an adult? in two days, she is in bed with the annoying rash covering her body. rather than judge this to be a prophe

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ecture that these prehistoric people believed death was not the end. there was some part of the deceased requiring nourishment, clothing, and protection in order to journey safely in another kind of existence beyond the grave. this belief persisted into more recent historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and isl

of the human being that survives death is known in judaism, christianity, and islam as the soul.the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religion

st the despotic han dynasty. cheuh fs society soon numbered so many thousands that he needed 36 generals to lead the rebellion that conquered the entire north of china within less than a month. three of chang cheuh fs disciples have been credited with taking the first blood oath when each of them slit open a vein, filled a vessel with blood, and drank the mixture of their vital fluid while vowing eternal brotherhood. this basic blood oath ceremony, with many variations, became an integral part of tong ritual. in the summer of 1900, the notorious boxer tong drove more than 3,000 people. mainly european missionaries, their families, and chinese christian converts.into the legation district of peking. the siege had been provoked by the terror tactics of the tong, which had been given almost a

ous magicians keep a record of what works, what does not work, and what factors they think contributed to the success of a particular ritual. it may be that true magick lies in the unlimited reach of the psyche: mind contacting mind through other than sensory means; mind influencing matter and other minds; mind elevating itself to a level of consciousness where past, present, and future become an eternal now. although humans may clothe these experiences according to the cultural context in which they are most functional, these evidences of the non-physical capabilities of human beings are universal. prestidigitation, the-hand-is-quicker-thanthe- eye kind of magic, may have been born when certain clever individuals began to use their brains in an attempt to mimic the transcendental qualitie

ide will also grant special powers of healing or prophecy to the supplicants. the recipient of tribal empowerment is able to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the great mystery. often this gift is heightened by the intoning of the personal mantra, the personal song, the holy syllables that attune him or her with the eternal sound, the cosmic vibration of all creation. a crucial element in tribal empowerment is the ability to rise above linear time. most 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 190 objects of mystery and power witchcraft puppet (fortean picture library) people have accepted the conventional concept of time as existing in some sort of sequential

THE GOD OF THE WITCHES

9 "satan promises that they shall be so happy after this lifethat it prevents their repenting and they die obstinate in their wickedness" de lancre[20] wrote in the samestrain when he urged the lay judges to have no pity on the patience of witches under torture "it is the devilalone who furnishes the means, this patience is a forced obstinacy without merit, which can bring no otherreward than the eternal agony of hell-fire. in england the facts are often recorded in some detail. rosehallybread and rebecca west[21 "died very stubborn and refractory, without any remorse or seeming terrorof conscience for their abominable witchcraft. the witches of northamptonshire[22] were particularly loyalto their god. agnes brown and her daughter, after they were condemned to death "were carried back to g

t "the devil put his mark in her flesh which was very painful"[47] in1705 the two northampton witches,[48] elinor shaw and mary phillips, who like the rest of that covenremained faithful to their god unto death, had been pricked at their finger ends.the pact or covenant was probably a late custom, introduced when the religion was falling into decay. in allreligions the god promises to the convert eternal life and eternal happiness in return for fidelity and service,but the promise of mundane help enforced by a written contract suggests a form of propaganda which couldonly have occurred when the religion was hard pressed for converts. the written contract was the mostimportant part of the admission ceremony in the eyes of the legal authorities who tried the witches; itappeared to give an ai

THE GOLDEN ESSENCE

verse to reveal itself and do it s job- it was a stuff, a mystical reality, that was present at and within all times and places. if you have read any of my other essays regarding what is called the cunning fire, you already know a lot about this substance, for the cunning fire is a craft-name for this very thing. this substance of renewal, this dynamic fire or essence at the heart of reality, the eternal stream of reality, which is reality, is the cunning fire. reality and truth can be seen as the same concepts; the divine fire or substance at the heart of all things was the reality of reality, the truth. this substance was present in the beginning, in the great gods, and in the children of the great gods; it is present in all forms that came forth from chaos and the fate of the beginning

re all based around this very idea and this practise. in most historical and well-known cases, it was usually expressed in lower harmonics- crop renewal festivals and rites, for instance. these were local harmonics of the greater reality, as were the local dying and resurrected sacrificial king cults. these smaller, localized practices were ways of bringing forth, through awareness, a greater and eternal reality that sanctified and transformed the participants. through them, their entire world, their lives, and time itself, was regenerated. as we will see, the housle rite is our craft s way of doing this very thing, for us, right here and now. the housle, when properly performed, and when properly understood and recognized with clear awareness, is nothing more and nothing less than the rit

not a truth that was new to the m; in non- linear time, nothing is new. the truth that you became aware of again was a truth that you always had, and were a part of. the human descent into the illusion of serial time, and the narrowed focus of common egoistic existence, had caused a kind of forgetting, but every motion of fate, every waving leaf, every event and every sound, had the essence of an eternal, timeless reality moving at its heart, and every single sensory thing- if we had true and full awareness of it- could return it (and us) to the source, and complete the loop, allowing us to recognize the truth, thus renewing us from a limited state and re-generating us into to an unlimited one. craft mythology now, we must begin to study craft mythology, which will in turn lead into a deep

xciting is that these beings of post-christian folklore often still fulfill the functions (when it comes to their relationships to humans who meet them, that they had in the older, more intact pagan wisdom traditions and worldviews. craft mythology also stems from the personal and ongoing experiences of people alive today, which only makes sense, because the otherworldly realities are ongoing and eternal, and not limited to distant ancestral times or experiences. in the craft as i have come to understand it and experience it, five major figures emerge as central figures. each of these mythological beings is of course a real being; they are attested to in all pagan mythologies from europe, as well as from the records of folklorists, and other historical sources. some are attested to even mo

g of the son of light himself- but when we experience it coming forth from our own souls, our own essential beings, the god that is being born, the transformed psychic being, is us. the final outcome to us, of the fire-seed being planted in us, is transformation into the undying daimonic state of immortality. the child most directly shows the final product of the evolution and distillation of the eternal stream of cunning fire, which began in the primal parents, was passed on and through their children into fate s vicissitudes, and which then was born as their child, born purified and perfect- the child shows the fire and light of cunning in its perfect form, and so must be seen as the lightbringer perfected after his fall. remember that time is not linear; this event, this perfection, has

THE KEY TO THE MYSTERIES

ed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessarily credible, since science and reason, far from demonstrating that he does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you

cult of the fatherland and of the family, fidelity to an oath and to memory, are things which humanity will never abjure without degrading itself utterly, and which could never exist without the belief in something greater than mortal life, with all its vicissitudes, its ignorance and its misery. if annihilation were the result of all our aspirations to 2 those sublime things which we feel to be eternal, our only duties would be the enjoyment of the present, forgetfulness of the past, and carelessness about the future, and it would be rigorously true to say, as a celebrated sophist once said, that the man who thinks is a degraded animal. moreover, of all human passions, religious passion is the most powerful and the most lively. it generates itself, whether by affirmation or negation, wit

it of charity, that to serve in this manner is to reign; they formulated the faith of all and the hope of all, and they put this creed in the keeping of the charity of all. woe to the egoist who appropriates to himself a single word of this inheritance of the word; he is a deicide, who wishes to dismember the body of the lord. this creed is the holy ark of charity; whoso touches it is stricken by eternal death, for charity withdraws itself from him. it is the sacred inheritance of our children, it is the price of the blood of our fathers! it is by charity that the martyrs took consolation in the prisons of the caesars, and won over to their belief even their warders and their executioners. it is in the name of charity that st. martin of tours protested against the torture of the priscillia

, 2, with the text unclear because of letter shapes poorly written. lastly, to the left outside of the upper serpent circle "sens; and to the right inside the same "rason- both oriented to be read from the center. 13 we shall now sketch out an explanation of the bible by the aid of numbers, for the bible is the book of the images of god. we shall ask numbers to give us the reason of the dogmas of eternal religion; numbers will always reply by reuniting themselves in the synthesis of unity. the following pages are simply outlines of qabalistic hypotheses; they stand apart from faith, and we indicate them only as curiosities of research. it is no part of our task to make innovations in dogma, and what we assert in our character as an initiate is entirely subordinate to our submission in our

eat convict of calvary, and enters with him into the kingdom of heaven. for the kingdom of heaven belongs to intelligence and love, both children of liberty. god has shown liberty to man in the image of a lovely woman, and in order to test his courage, he made the phantom of death pass between her and him. man loved, and felt himself to be god; he gave for her what god had just bestowed upon him- eternal hope. he leapt towards his bride across the shadow of death. man possessed liberty; he had embraced life. expiate now thy glory, o prometheus! thy heart, ceaselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow

THE MAGICIAN S KABBALAH

t. earlier meta-models include the platonic and pythagorean systems, and the quest for the supreme meta-model continues with the mathematical/physics search for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in language fixed in

r who had engendered it [the universe] saw it in motion and alive, a shrine brought into being for the everlasting gods, he rejoiced and, being well pleased, he conceived the idea of making it more like its model. accordingly, as that model is the ever-existent living being, he set about making the universe also like it, as far as possible, in that respect. now the nature of that living being was eternal, a character with which it was impossible fully to endow a generated thing. but he planned as it were a moving likeness of eternity; and, at the same time that he set in order the heaven, he made, of eternity that abides in unity, an ever-flowing likeness moving according to number- that to which we have given the name time" the idea that the universe is in the process of becoming increasi

aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and se

ifestation, and further to 4, the number of manifestation. obviously, binah contains 4 letters also. the number of the archangel tzaphkiel, relating to binah in briah, the world of creation, is 311, which by gematria equates to certain relevant words: qvrh; a beam, shelter, house (binah as container) gbvsh; crystallisation (binah as the formative process) shia; loftiness, summit, height (binah as eternal rest) also, shia "height, can be compared with mary "exalted, one of the key biblical aspects of binah. binah interacts with chockmah through the fourteenth path, to which is attributed the tarot card of the empress. the number of the card is 3, which is also the number of binah, and the first of the numbers to enclose a space: 0: no space nought (ain soph aur) 1: point point (kether) 2: v

f geburah, with its defining nature and hod, with its aspect of reverberation. the stability referred to is depicted in the tarot card attributed to this path, which is that of the hanged man, which shows both judgement, in the gallows, and reverberation, in the hanging or pendulum symbol. diagram part b the pillar of mercy is composed of paths 16 and 21, the first of which is the "triumphal" or "eternal" path, connecting chockmah and chesed. as the sephiroth of this pillar symbolise the expansive "force" aspect of the universe, we can see this path shows the observable results of this expansion. netzach, into which the twenty-first path leads, is also called "victory, and of the path it is said that it "rewards those who seek. as chesed means "loving kindness, and has the same qualities a

THE MARTINIST OPERATIVE GENERAL RITUAL

der of the quinary, this famous occultist shows us that ieshouah is a synonym of elohim (aleph-lamed-he-iod- 1 martinisme& franc-maconnerie, paris, 1899, page 98. 2 cologne edition, 1533, book 2, chapter vii. 4 mem, and also of elion (ayin-lamed-iod-vau-nun, and that these two divine names deal with the archetypal world. shortly after agrippa, heinrich khunrath in his famous work "amphitheatre of eternal wisdom (hanau, 1609, placed the divine name of five letters- ieshouah- in the centre of the fifth plate representing christ on the cross3, and on the twelfth and the last plate called the pentacle of khunrath (see page 6 of this issue for its drawing)4. louis-claude de saint--martin expresses very precisely his thoughts on this name in one of his letters5. when the christ came, he made the

estial powers. become thus henceforward, immaculate and blessed vestments, pure) and radiant, protected from any power and any prestige of the demoniacal spirit and his ministers, become protected from any attempts of theirs and any malefice of theirs whatever they may be. do not retain in yourselves any diabolic force but become pure) holy) blessed) and sanctified) vestments. deign thus, 0 lord, eternal god, almighty sanctifier, to purify, to bless) and to sanctify) this immaculate robe and this cordelier. by ieshouah, our lord, amen. sanctifying the sandals: use the above formula replacing the words 'alb 'cordelier, robe, by the word 'sandals. sanctifying the operational cloth and the place, or the premises to be used for the operation: o lord, my power is in thy name, etc. etc. deign, o

y sanctifier, to purify, to bless) and to sanctify) this immaculate robe and this cordelier. by ieshouah, our lord, amen. sanctifying the sandals: use the above formula replacing the words 'alb 'cordelier, robe, by the word 'sandals. sanctifying the operational cloth and the place, or the premises to be used for the operation: o lord, my power is in thy name, etc. etc. deign, o lord, almighty and eternal god, although heaven and earth cannot contain thee, to take a dwelling here below where thy divine name is being incessantly invoked. we beseech thee, by the intercession of the merits of thy angels and thy saints, deign to visit this operational place and this cloth. look upon with merciful and benevolent eye, deign by infusion of thy grace to preserve them from any defilement, to preserv

o lord, my power is in thy name, etc. etc. i exorcise thee creature of metal in the name of the almighty god, yaveh sabaoth, the lord of hosts, so that nothing shall remain in thee of the dark power that ruled over thee to this day, but on the contrary, that thou mayest become an exorcised blade, poignard (or sword) of justice in the hand of man of desire reconciled with his creator. let us pray. eternal god, almighty sanctifier, in whose hands resides all victory, thou who gave david marvellous power to vanquish the rebellious goliath, i appeal to thy goodness in a humble prayer, deign in thy mercy to bless this poniard (this sword) and to consecrate it for my victorious fight against the perverse spirits. o god almighty, grant thy faithful servant to use it victoriously for the defense o

is sword) and to consecrate it for my victorious fight against the perverse spirits. o god almighty, grant thy faithful servant to use it victoriously for the defense of himself and his family, his brothers, against all enemies- visible and invisible. by ieshouah, our lord, amen. sanctifying the ink for drawing the operational cloth: o lord, my power is in thy name, etc. etc. o lord, almighty and eternal god, deign to bless) this liquid creature, this holy ink: may it become salutary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and by their intercession and merits, a health of the body and soul, illumination of his mind, the opening of his interior eye, an

THE MIDDLE PILLAR

t the conflict. accept it, knowing that so long as we remain human, these conflicts are bound to be our lot. in our present stage of evolution, they are part and parcel of human nature, and so cannot be avoided. but what can be eliminated is the ignorant attitude so often adopted towards them. for these opposites, the two pillars of the temple, their magical images or prototypes, represent "those eternal forces betwixt which the equilibrium of the universe dependeth. those forces whose reconciliation is the the two pillars of the temple 13 key of life, whose separation is evil and death"'gthis, then, is the solution to conflict. they must be reconciled. let me recapitulate. there must be the clear recognition of the conflict. its exact nature must be analyzed and faced, and its presence ac

elf all the forces and worlds of the entire universe, is a literal fulfillment of the above metaphysical postulate. likewise, in some of the few hermetic fragments that we mherit, there is similar advice. in fact, it states the techxucal process so excellently that i am moved to reproduce it here: increase thyse2f to immeasurable height, leaping clear of all body, and surmounting all time, become eternal and thou shalt know god. there is the qabalistic cross and the pentagram ritual 55 nothing impossible to thyself. deem thyself immortal and able to do all things .become higher than all height and lower than all depth .to be eve ything at the same time in earth and sea and heaven. think that thou art as yet begotten, that thou art in the womb, that thou art young, that thou art old, that t

nation. animus and anima have a direct relationshp with the persona or mask-if the persona is emotional, the soul image is rational, and vice versa. they are two of the most important archetypes, often influencing how we respond to members of the opposite sex. people often search out, and are attracted to, someone who symbolizes the attributes of their own psyche. every man carries within him the eternal image of woman, not the image of this or that particular woman, but a definitive feminine image. this image is findamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or "archetype" of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman. since this image is un

archetypes can be fully accessed only after one has humbly acquired the ability to discern the difference between hm or her self and them. on the road to self-growth, we must not mistake personal insights into our own inner workings as messages from god to his new chosen prophet. we must work to clarify our relationship to spirit and nature as represented by the godslarchetypes. these potent and eternal forces are a part our our psyche that are meant to empower and inspire us. magicians regard archetypes as various forms or images of divinity that teach us about ourselves and our place in the divine universe. the conscious recognition of the psychic elements that comprise the mana personality archetype brings the first real sense of authentic individuality. accessing archetypes although t

l remains dormant until the individual is spiritually awakened to its existence. the neshamah (divine self, hgher soul, or hgher genius) embraces the elevated aspects of the collective unconscious-it is the divine spark that is common to all of humanity. between the neshamah and the middle part of the soul is a great boundary known as the abyss. this is the line of intersection between mortal and eternal, personal and transpersonal, separateness and unity. that whch is above the abyss is immortal and common to us all. that which is below the abyss is temporary and individual. the shadowy sephirah (or rather non-sephirah) of daath is located within the abyss. its function is to create a bridge between the higher and middle parts of the soul (neshamah and ruach) so that the neshamah can "des

THE NECRONOMICON SIMON VERSION

as many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summe

a sense, turn satanist. he identified strongly with the underdog, politically as well as spiritually, and came eventually to take the name of the beast as his own, and expound a philosophy that he hoped would rip apart the worn tapestry of the established moral christian atmosphere of victorian england, and expose it for what it really was, a carpet made of many ingenious threads and not god- or eternal happiness- at all; only nap. therefore, it seemed almost logical that he should seek in the defeated, old religions of the world for the basis of his new philosophy and, some say, his new "religion. he raised the female aspect back up to one of equality with the male, as it was in the rites of egypt, and of eleusis "our lady babalon (his spelling) became a theme of many of his magickal wri

a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were ostracised, stoned, and deemed mentally unfit for life. but, for them, justice will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomeno

forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have see

her marduk, lord of the double-headed axe. i have raised armies against the lands of the east, by summoning the hordes of fiends i have made subject unto me, and so doing found ngaa, the god of the heathens, who breathes flame and roars like a thousand thunders. i have found fear. i have found the gate that leads to the outside, by which the ancient ones, who ever seek entrance to our world, keep eternal watch. i have smelled the vapours of that ancient one, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in w

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

iza fegley http//www.sacredspiral.com pine resin to be spoken when lighting the resin of pine trees in an incense burner. resin of pine tree burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feather with a thin white thread to a tree and say the following: from stress and heartache, free me. from all the chaos of the days, free me. from stagnant thoughts, free me. from idleness and feelings of helplessness, free me. wind, free me! walk away. when the wind tugs the feather from the tre

THE PATH OF KABBALAH

is a gift of god. two things come from the creator: body and soul, or light and vessel. the light helps the body receive the soul, becomes the giver, and turns the will to receive into bestowal, until the will to receive is filled with light. the situation one goes through over the 6,000 degrees promotes us at any given moment toward the end of correction. at the end of correction we will attain eternal and perfect pleasure and unity with the creator. without equivalence of attributes with the creator we will only be able to experience pleasures of the still degree, but not of the vegetative, animate and speaking degrees. the impure system is necessary for increasing the will to receive so that afterwards, using the aim to bestow it will be filled with light precisely according to its int

to connect the causes and the consequences, while we are able to see no more than a tiny negligible part of it. we cannot see the reason for what happens to us, let alone the consequences of our actions. these people are just as human as we are, but they have succeeded in developing additional sensory organs. they are called kabbalists because they have an ability to receive the upper knowledge, eternal pleasure and the force of the creator. the method that allows them to exit beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. it tells us how any person can understand the reality beyond our world and perceive the actual reality, the seemingly external one. kabbalah is called the wisdom of the hidden because it is hidden to everyone who is confined to

egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of the end of creation. the goal of the torah is to guide us in this world, to show us how to ascend to the highest spiritual degree, to a state of eternal wholeness. q: how can mankind be so low and despicable, if god created it in his image? a: why did the creator create man that small? the creator did not create man small, but in his image. in order for mankind to attain that state through its own labour and equalize with the creator, one receives a point in the heart, the beginning of the spiritual vessel. one must develop that point into

he lack of pleasure at a certain degree, while at the same time they express a need to feel pleasure at a higher degree. for that reason, pains are a preceding phase to the sensation of pleasure. in the spiritual worlds, however, there are no pains, because they are perceived as pleasure. the pains do not come as a result of a lack of pleasure, but as a result of great love, consequently they are eternal and always good. q: if i get to spirituality, will i accept any pain or traumatic event as a joyful one? a: it is a direct instruction of the torah. first, we are obliged to say about anything that happens, that it is done by the creator, and not by anyone else. only the creator leads everything. it is the creator who made all the tragedies and disasters. but why did he do it? however appa

ing that one can see now makes him feel a greater love toward the creator, and because of that he must learn of all that has happened to him in his newly corrected vessels. in the next and final phase, the creator demonstrates his attitude toward all the souls throughout the generations. here is where one sees how good the creator has been to all the creatures. the result of such an attainment is eternal love for the creator. the only thing that man cannot see is how each person will come to the creator, naturally, or with the help of the creator, and when. there is sufficient quantity and quality of desire in man to begin with. we must only learn to use it with the right intent: either i use my desires to satisfy myself and receive as much pleasure as possible with the least possible effo

THE ROSICRUCIAN MANIFESTOS

ny domain. acrobat edition prepared by benjamin rowe, completed october 13, 2000. typeset in bembo and minion display. fama f ra t e r n i t a t i s 1 to t h e wi s e a n d un d e r s ta n d i n g re a d e r. wisdom (saith solomon) is to a man an infinite treasure, for she is the breath of the power of god, and a pure influence that floweth from the glory of the almighty; she is the brightness of eternal light, and an undefiled mirror of the majesty of god, and an image of his goodness; she teacheth us soberness and prudence, righteousness and strength; she understands the subtilty of words, and solution of dark sentences; she foreknoweth signs and wonders, and what shall happen in time to come; with this treasure was our first father adam fully endued: hence it doth appear, that after god

feci. round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was, 11 1. nequaquam vacuum. 2. legis jugum. 3. libertas evangelij. 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagoni: so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught us more then all mens wit could have found out, praised be his holy name. this vault we parted in three parts, the upper part or sieling, the wall or side, the ground or floor. of the upper part you shall understand no more of it at this time, but that it was divided according to the seven sides in the triangle, which was in the bright center; but what therein is conta

THE SHADOWED ONES

enemies. as time wore on, our children died and many spread forth through the world, hiding and seeking refuge in new areas not saturated in the lore of our kind. we grew tired and our bodies grew pale and like death. in the breathing world we were killed physically yet our spirits remained we are daemon, spirit and genius undying and thirsting for continued life. in my bride who was born in the eternal flame with me, who is of many names, too guided mankind where it may be done. our spirits are like shades yet we can join with any in the dreaming lands. we continue to this day, guiding and inspiring those who cannot explain us, yet sense our very existence as they recognize their own. know our grimoires by listening to your own spirit, that we are all isolate and do not perish yet by dis

ess and light, raise yourself above god to know the keys to both heaven and hell. this grimoire shall be written in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the fl

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

g on the watch-tower of our minds, through the darkness of ignorance lit alone by the northern lights of folly, till our scorched eyes falling as slags upon our hearts, a light celestial hath arisen from out the eyeless sockets of eternity. a day-star, to flash forth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a div

try we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun goes out. the spangle

into the mansions of a de sade and through the gardens of an aretino, horrid with the frenzy of eros. or, again, we are treading with the sages of philosophy, or emidst the stars in search of the psyche of events; dreams almost monstrous in their intensity seize our troubled brain, deep problems of psychology, of sex, of the carnal, of the pathic, and of evil, all inter-webbed and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous note from the rim of time, fulfilled of the knowledge of good and evil, sweet to the ears of those who are born children by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but w

the poems) would be a magnificent contemplation even if we cut from it its sparkling songs, but with them it becomes superb, neither are there too many; the queen of our poet fs ideals is no gilded prostitute, no theodora hung with a myriad flashing jewels, but rather some chaste priestess carrying on her breast the mystic symbol of isis, whose belt is a jewelled zodiac, and in whose hand is the eternal ankh *except perhaps in orpheus. this interspersing of lyrics has been carried to a charming intensity of expression and their effect on the mind is one full of joy, no cloying, no surfeit, no repletion; the variety of the dishes is extraordinary in delicacy and piquancy as well as in number. the morals of a nation can with fair accuracy be gauged from the condition of its arts and literat

ast wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy

THE TAROT OF C C ZAIN

lue, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being

intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanum viii may be read as justice or equilibrium. arcanum viii is figured by a woman, blindfolded and seated upon a throne. she wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. this is the ancient symbol of justice, which weighs al

THE ABYSS AND TABAET

demolish the pact, to demolish time- the dawn and twilight of zoroastrianism the zurvanites and zoroastrians held a form of dualism wherein if one approached from the zoroastrian view, the power of ahura mazda would be useful in only battling evil, powerless against a materialistic or spiritual benefit other than using such to keep one from temporary torment (the zoroastrians do not believe in an eternal hell, merely a temporary one once frashegird arrives. when dualism can be overcome, that ahriman may be recognized in all which includes the self firstly, then can one use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free will '

THE GOD SET

y role to his enemy horus, champion of the people of the north (except in the 2nd dynasty when one pharaoh took a "set" name rather than a horus name) set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. he is said to have opened the mouth of the other gods, and is the patron of the sem ritual. his cult titles include "great of magic" and "eternal. there is indeed evidence that set is set apart from other gods to die (bonnet's commentaries on the pyramid texts. the astronomical cult, which placed the afterlife in the region of the northern heavens- particularly in and around the constellation of the great bear was replaced in the fourth dynasty by a growing sun cult centering on re and horus. the great stellar monument that imhotep

jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated to him and horus the elder at ombos. this marked a strong interest in set's eternal nature, for example in hatshepsut is the prophecy (which she had placed in her tomb at der el-medina) that "she will not only enjoy the days of horus, but the days of set will be added to her span" she was also interested in the antinomian nature of the set cult- in fact she preformed one of the most scandalous acts available to a woman- she acted as a man. this early feminist clearly foun

THE SECRET RITUALS OF THE OTO

rmidable 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 during your cursed operations; i command you by the one who has pronounced eternal death on all of you! martines de pasqually died in 1774, but he continued to teach the secrets of magic to a few trusted pupils or so one must suppose if one chooses to accept the extraordinary story told by the abbe fournier in his book what we have been, what we are, and what we might become. towards ten o clock in the evening, i being prostrated in my chamber, calling on god to assist m

send the candidate on his travels with the moon (3 circles. music. this is the beating of the tom-tom unless some highly skilled musician be a member of the oasis) this is the pathway to the knowledge of thyself. be true toward thyself (3 circles. music) this is the pathway to the perfection of thyself. conquer thyself (3 circles. music) this is the pathway to the truth. seek beauty. in beauty is eternal truth revealed (candidate is now brought to the centre of the oasis) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (8 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. w: most mysterious master. the candidate has fulfilled the nine moons (music) s: before the beginning of years, etc. to between a sleep and a sleep (chorus from swin

he secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird you with this sword, which you are to keep sharp and bright, neither to draw without need, nor to sheath not without honour. be seated, brother magician (orator reads constitution) s: it is an immemorial custom among us, so that the memory of man runneth not to the contrary, for the newly made magician to offer a banquet to the officers of the

s of the o.t.o. that it shall never take weapon to assail him; the union of feet is to declare that each shall support his brother master magician, in the way of his going; the union of knees, that each shall be self-reliant and independent, not allowing mutual help to destroy mutual self-respect; and affirming that every man and every woman is a star, responsible to itself alone, co-equal and co-eternal with every other god. the union of bodies signifies that the use of the bodily functions shall be such as to bring no grief to any brother master magician, or to them of his household; but rather freedom in rejoicing. the union of breasts implies the unison of the hearts of all true brethren, the love that inspires them, and the sanctity of the confidence between them. the union of mouths

of the ineffable name of four letters. they refer to father, mother, son, as your earliest studies in the qabalah acquainted you. you will compare this with the word of the 3. it is further of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and king. now in the tarot j. is the hermit, the prophet of the eternal; h. is the emperor, and v. the hierophant, pope, or high priest. now the left side of the triangle l.j.a= 41= ma the mother, while a.i.l. means a stag, goat, or ram, from the curved horns of those animals, and therefore means the father, and the beginning of whirling file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (19 of 22 [12/28/2001 2:03:44 pm]

THE HOLY BIBLE KING JAMES VERSION

ssess thou the west and the south. 33:24 and of asher he said [let] asher [be] blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. 33:25 thy shoes [shall be] iron and brass; and as thy days [so shall] thy strength [be] 33:26 [there is] none like unto the god of jeshurun [who] rideth upon the heaven in thy help, and in his excellency on the sky. 33:27 the eternal god [is thy] refuge, and underneath [are] the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, destroy [them] 33:28 israel then shall dwell in safety alone: the fountain of jacob [shall be] upon a land of corn and wine; also his heavens shall drop down dew. 33:29 happy [art] thou, o israel: who [is] like unto thee, o people saved by the lord, the shield

y; and i will make the place of my feet glorious. 60:14 the sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, the city of the lord, the zion of the holy one of israel. 60:15 whereas thou hast been forsaken and hated, so that no man went through [thee] i will make thee an eternal excellency, a joy of many generations. 60:16 thou shalt also suck the milk of the gentiles, and shalt suck the breast of kings: and thou shalt know that i the lord [am] thy saviour and thy redeemer, the mighty one of jacob. 60:17 for brass i will bring gold, and for iron i will bring silver, and for wood brass, and for stones iron: i will also make thy officers peace, and thine exactors ri

ought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them. 19:14 but jesus said, suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. 19:15 and he laid [his] hands on them, and departed thence. 19:16 and, behold, one came and said unto him, good master, what good thing shall i do, that i may have eternal life? 19:17 and he said unto him, why callest thou me good [there is] none good but one [that is] god: but if thou wilt enter into life, keep the commandments. 19:18 he saith unto him, which? jesus said, thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, 19:19 honour thy father and [thy] mother: and, thou shalt love thy neighbo

then shall they also answer him, saying, lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 25:45 then shall he answer them, saying, verily i say unto you, inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me. 25:46 and these shall go away into everlasting punishment: but the righteous into life eternal. 26:1 and it came to pass, when jesus had finished all these sayings, he said unto his disciples, 26:2 ye know that after two days is [the feast of] the passover, and the son of man is betrayed to be crucified. 26:3 then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called caiaphas, 26:4 and consulted that t

and, but hath an end. 3:27 no man can enter into a strong man s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 3:28 verily i say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 3:29 but he that shall blaspheme against the holy ghost hath never forgiveness, but is in danger of eternal damnation: 3:30 because they said, he hath an unclean spirit. 3:31 there came then his brethren and his mother, and, standing without, sent unto him, calling him. 3:32 and the multitude sat about him, and they said unto him, behold, thy mother and thy brethren without seek for thee. 3:33 and he answered them, saying, who is my mother, or my brethren? 3:34 and he looked round about on them

THOUGHTS ON SETH

es malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes tha

TRUE HISTORY OF WITCHCRAFT

r" that is, that he masturbated. crowley once called a press conference at the foot of the statue of liberty, where he announced that he was burning his british passport to protest britain's involvement in world war one. he tossed an empty a true history of witchcraft get any book for free on: www.abika.com 12 envelope into the water. he was dead serious, though, about the "satanism" of miltonian eternal rebellion, and the "satanism" of fundamentalism's dark fear of sexuality. the devil, however; the satanic "god of evil" was an absurdity to him, as to all thinking people, and he freely said so. the most popular form of "counterchristianity" to emerge in modern times, though, was anton szandor lavey's san franciscobased church of satan, founded april 30, 1966. lavey's church enjoyed an ini

TURNER ROBERT ARBETEL OF MAGICK

tifie. 9 aphorism 10. god the father almighty, creator of heaven and earth, and of all things visible and invisible, in the holy scriptures proposeth himself to have an eye over us; and as a tender father which loveth his children, he teacheth us what is profitable, and what not; what we are to avoid, and what we are to embrace: then he allureth us to obedience with great promises of corporal and eternal benefits, and deterreth us (with threatning of punishments) from those things which are not profitable for us. turn over therefore with thy hand, both night and day, those holy writings, that thou mayest be happie in things present, and blessed in all eternity. do this, and thou shalt live, which the holy books have taught thee. aphorism 11. a number of four is pythagorical, and the first

be a man that is godly, honest, constant in his words and deeds, having a firm faith toward god, prudent, and covetous of nothing but of wisdom about divine things. aphorism 21. when you would call any of the olympick spirits, observe the rising of the sun that day, and of what nature the spirit is which you desire; and saying the prayer following, your desires shall he perfected. omnipotent and eternal god, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, i beseech thee that thou wouldst send thy spirit n.n. of the solar order, who shall inform and teach me those things which i shall ask of him; or, that he may bring me medicine against the dropsie &c. nevertheless not my will be done, but thine, through jesus christ thy onely begotten son, our

ck; a book, a gemme, and magical horn, which being had, any one may easily, if he will, make himself the monarch of the world. but jud us chused rather to live among gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he understandeth nothing of the god of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. and he may be easier called up, then the angel of plotinus in the temple of isis. aphorism 32. in like manner also, the romans were taught by the sibyls books; and by that means made themselves the lords of the world, as histories witness. but the lords of the prince of a kingdom do bestow the lesser magistracies. he therefore that desireth to have a lesser office, or dignity

ey can be found out. aphorism 37. and let all lots have their place decently: order, reason and means, are the three things which do easily render all learning aswell of the visible as invisible creatures. this is the course of order, that some creatures are creatures of the light; others, of darkness: these are subject to vanity, because they run headlong into darkness, and inthral themselves in eternal punishments for their rebellion. their kingdom is partly very beautiful in transitory and corruptible things on the one part, because it cannot consist without some vertue and great gifts of god; and partly most filthy and horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of god, blasphemies against the true god and his works, worshippers of devil

h with all wickedness and sin, idolatry, contempt of god, blasphemies against the true god and his works, worshippers of devils, disobedience towards magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and with the grace of god, and are lords of the whole world, and do reign over the lords of darkness, as the members of christ. between these and the other, there is a continual war, until god shall put an end to their strife, by his last judgement. aphorism 38. therefore magick is twofold in its first division; the one is of god, which he bestoweth on the creatures of light; the ot

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

rating upon inert matter (caoj. he is described as eternally begetting (aeignhthj; the father of night, called in later times, the lucid or splendid (fanhj, because he first appeared in splendour; of a double nature (difuhj, as possessing the general power of creation 18 on the worship and generation, both active and passive, both male and female.1 light is his necessary and primary attribute, co-eternal with him- 1 orph. argon, ver. 12. this poem of the argonautic expedition is not of the ancient orpheus, but written in his name by some poet posterior to homer; as appears by the allusion to orpheus s descent into hell; a fable invented after the homeric times. it is, however, of very great antiquity, as both the style and manner sufficiently prove; and, i think, cannot be later than the a

ence, that the ancients supposed the deity to exist under the form of a bull, a goat, or a serpent: on the contrary, he is always described in the orphic theology as a general pervading spirit, without form, or distinct locality of any kind; and appears, by a curious fragment preserved by proclus,3 to have been no other than attraction personified. the self-created mind (nooj autogeneqloj) of the eternal father is said to have spread the heavy bond of love through all things (pasin enespeiren desmon peribriqh erwtoj, in order that they might endure for ever. this eternal father is kronoj, time or eternity, personified; and so taken for the unknown being that fills eternity and infinity. the ancient theologists knew that we could form no positive idea of infinity, whether of power, space, o

monian and christian platonics, who endeavoured to make their own philosophy and religion conform to the ancient theology, held infinity of space to be only the immensity of the divine presence `o qepk auto topoj esti1 was their dogma, which is now inserted into the confessional of the greek church.2 this infinity was distinguished by them from common space, as time was from eternity. whatever is eternal or infinite, said they, must be absolutely indivisible; because division is in itself inconsistent with infinite continuity and duration: therefore space and time are distinct from infinity and eternity, which are void of all parts and gradations whatever. time is measured by years, days, hours &c, and distinguished by past, present, and future; but these, being divisions, are excluded fro

5 on one side is apollo, the diurnal sun, mounting in his chariot; and on the other a beardless head, with the same cap on, and the same instrument behind it, but with the youthful features and elegant character of countenance usually attributed to mercury, who, as well as vulcan, was the god of art and mechanism; and whose peculiar office it also was to conduct the souls of the deceased to their eternal mansions, from whence came the epithet diaktwr, applied to him by homer. he was, therefore, in this respect, the same as the helman of the 1 eurip. hecuba. 2 malles, introd; hist. de danemarc, c. 9. 3 `epta epi qhbaj, v. 535. 4 plate x. fig 2. 5 see plate x, fig. 6, from one belonging to me. of priapus 81 celtes and scythians, who was supposed to conduct the souls of all who died a violent

he earth in the centre of the universe, though they still allowed the sun its superior magnitude.1 at length arose the epicureans, who confounded it entirely, maintaining that the sun was only a small globe of fire, a few inches in diameter, and the stars little transitory lights, whirled about in the atmosphere of the earth.2 how ill soever adapted the ancient system of emanations was to procure eternal happiness, it was certainly extremely well calculated to produce temporal good; for, by the endless multiplication of subordinate deities, it effectually excluded two of the greatest curses that ever afflicted the human race, dogmatical theology, and its consequent religious persecution. far from supposing that the gods known in their own country were the only ones existing, the greeks tho

TYSON DONALD NEW MILLENNIUM MAGIC

us past. the ridicule of science toward religion is more muted than that directed against magic. modern religion has been transformed into a social institution and is perceived by the self-anointed intelligentsia to have a value in controlling the mindless passions of the mob. it truly has become one of the opiates of the people. it is tolerated so long as it toes the rationalistic line. to their eternal dishonor, the clergy have participated in gutting from religion all supernatural elements. priests and ministers are now little more than social workers. magic, which has no perceived social value, and which has blithely come down through the centuries unchanged, receives savage smear attacks in the printed press and electronic media. theurgists and pagans are accused of everything from ea

e sea or that there were great petrified bones of giant lizards to be found under the earth would have seemed vastly less likely-yet these last two things are known to be true today. a contemporary reader of the grimoires, having no reason to doubt many of their statements, would accept them on faith. it may once have been possible for apprentices in magic to set aside their brains and absorb the eternal truths of the art through the soles of their feet, as it were. it may still be possible today in some eastern societies. zen buddhists in japan use koans- short paradoxes or riddles-to buffet the rational mind until spiritual insight dawns. but such methods are poorly suited for the modern westerner, who is highly depen- dent on the rational faculties and more reverent of them than the eas

nd where they begin. it will be observed that any point on the model except the center must exist in time and space. the time it takes a point to flow out of the center, around the hub, and back into the center is one cycle of the universe. to a human consciousness riding this point, the universe will seem to expand and contract, but from an absolute, or godly, view the universe is unchanging and eternal. all travel is in both space and time. if someone could travel through space without traveling through time, he or she would exist everywhere at once. con- versely, if someone could travel through time without traveling through space, he or she would be forever nowhere. all change is spiral. a diagonal line on the surface of the doughnut represents travel in time and space. there are an in

ad perceived the polarity of north and south. the cross is much older than christianity, indeed as old as time, for it is a uni- versal symbol that conveys an unchanging meaning to all peoples, whatever the outward interpretation that may be forced upon it. the pattern the titan prometheus took when bound to the pillar by zeus was a cross. the teutonic god woden, or odin, crucified himself on the eternal ash yggdrasill in order to peer into the mysteries of the timeless realm where magic is born. in other cultures the same mystical message is conveyed in slightly different forms. the sioux indians used to suspend their braves by their pectoral muscles so that they might receive illumination through suffering. in the mythology of the maya, the severed head of the sacrificed divine being hun

rmounting the structural weakness of stone, but a complex philosophical statement. the circle divides the inner from the outer and f es a limit to the limitless. it represents the world of change and form. the cross reconciles the opposites of manifestation and thus symbolizes changeless and formless eternity. therefore, the circle is a symbol of material life, and the cross a symbol of death, or eternal life. together they embody the revolving wheel of creation. the cross can easily be derived from the circle by considering the circle edge on. the revolving pulse of the circle, viewed from the edge, becomes either the back-and-forth or up-and-down pulse of reciprocating rays: thus any cross may be graphically thought of as two interlocking circles: the circle-cross similarly represents th

TYSON DONALD SOUL FLIGHT

ime receiving psychic communications from the secret chiefs, a hierarchy of enlightened beings, and it was mathers who transcribed their dictations into the rituals and teachings that would later constitute the second order. exactly who or what these secret chiefs were, mathers always remained uncertain. he was not really sure if they were living adepts who had discovered the alchemical elixir of eternal life, or spiritual beings dwelling on higher planes who descended to the material world for the purpose of teaching him, although he tended to believe they were living men. in an extraordinary manifesto written in 1896, mathers referred to himself as "chief adept and ambassador of those secret and unknown magi who are the concealed rulers of the wisdom of the true rosicrucian magic of ligh

h path is the constituting intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in scripture, job xxviii. 9 'and thick darkness a swaddling band for it" 16. chokmah to chesed hebrew letter: vau tarot trump: v the hierophant correspondence: taurus "the sixteenth path is the triumphal or eternal intelligence, so called because it is the pleasure of the glory, beyond which is no other glory like to it, and it is called also the paradise prepared for the righteous" 17. binah to tiphareth hebrew letter: zayin tarot trump: vi the lovers correspondence: gemini chapter thirteen: pathworking 235 "the seventeenth path is the disposing intelligence, which provides faith to the righteous, a

nse: fulfillment, completion, end of cycle, turn of the wheel, change, reversal, reaping the land of jera is dominated by a mill next to a fast-flowing stream. the water turns a great wooden paddle wheel that provides the power to rotate the grinding stones. it is a busy place with many villagers coming and going, bringing their grain and leaving with their milled flour. the season of the year is eternal autumn, the time of the harvest. part of the mill is a brewery, and the ale is sold in a common room on the lower level. patrons can sit outside at tables under the overhang of the upper story and watch wagons and riders pass along the road. the god of the place is the owner of the mill, a giant of a man with a red face and balding head, who wears a flour-covered leather apron over his imm

TYSON DONALD THE POWER OF THE WORD

nse it is a name of three letters. it embodies and conveys the essences of both three and four simultaneously. this is a great mystery that extends far beyond the bounds of jewish mysticism. the relationship between three and four is the dynamic upon which the world is constructed. it is one of the most arcane secrets of both religion and magic. the greek sage pythagoras graphically captured this eternal marriage of three and four in his famous tetractys, a triangle formed out of ten dots, with four dots at its base. for centuries occultists have used the hebrew letters of ihvh in place of the dots, which lends the tetractys a much more intricate and organic aspect: three is divine and heavenly; four is mundane and earthly. in christianity, there are the three persons in god, namely the fa

8) this strange and complex vision was expounded upon by the spirit ave later that same day. it is worth giving this explanation here, both because it is so central to enochian magic and because it contains several points that bear directly on tetragrammaton, the banners, and the wings of the winds: the 4 houses, are the 4 angels of the earth, which are the 4 overseers, and watch-towers, that the eternal god in his providence hath placed, against the usurping blasphemy, misuse, and stealth of the wicked and great enemy, the devil. in each of these houses, the chief watchman, is a mighty prince, a mighty angel of the lord: which hath under him 5 princes (these names i must use for your instruction. the seals and authorities of these houses, are confirmed in the beginning of the world. unto

" is a pun meaning both to winnow out the chaff of the unrighteous and to fly across the land upon feathered wings. arrows are feathered, and in ancient times these feathers were believed to magically impart the power of flight. to these mighty spirits of the fourth angle the first, or god, has also given 7699 "continual workmen" as mentioned previously, the word "continual" in the keys signifies eternal or unending. these mighty spirits are "in government and continuance as the second and the third" meaning that the spirits in the first subquarter of the fourth watchtower, the watchtower of the north, are similar in kind and function to those serving in the first subquarters of the second and third angles of the great table, the watchtowers of the south and west. their "courses7' visit wi

d, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms (ibid, p. 37) when a man pronounces the tetragram-say the kabaliststhe nine celestial realms sustain a shock, and then all spirits cry out one upon another "who is it thus disturbing the kingdom of heaven" then does the earth communicate unto the first sphere the sins of that rash being who takes the eternal name in vain, and the accusing word is transmitted from circle to circle, from star to star, and from hierarchy to hierarchy (ibid, p. 50) according to consecrated dogma, there are three persons in god, and these three constitute one only deity. three and one provide the conception of four, because unity is required appendix b: comr7zentaries on tetragrammaton to explain the three. hence

ession of the totality of things (ibid, pp. 209-10) h. p. blavatsky the primordial point in a circle; the circle squaring itself from the four cardinal points becomes a quaternary, the perfect square, having at each of its four angles a letter of the mirific name, the sacred tetragram. it is the four buddhas who came and have passed away; the pythagorean tetractys-absorbed and resolved by the one eternal no-being (isis unveiled [i8771 [california: theosophy company, 19311, vol. 1, p. 507) we must now give some proofs of what we have stated, and demonstrate that the word jehovah, if masonry adheres to it, will ever remain as a substitute, never be identical with the lost mirific name. this is so well known to the kabalists, that in their careful etymology of the 717' they show it beyond dou

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

flair up in random incidents, but is an unbroken continuum. third to prepare for this toast you must examine you own life looking for objective achievements. this leads to self knowledge, one of the principle roots of personal immortality. an example would be "i drink to setnakt, who cast the runes into brimstone so that others may use them for the brilliance and glory of their desire and to his eternal glory" 7. drink a pledge to yourself of a deed to be done. herein lies the magic of this rite, through the great exaltation/invocation which you have just done, you've reached a state of changing that which is coming into being. by stating the deed you intend to accomplish, you are bringing to bear the very force you have invoked against the resistance of the world in the direction of your

WAITE ASPECTS OF MASONIC SYMBOLISM

as, for example, the honorable degree of mark master mason. that which is applied more specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that masonry is described elsewhere as "a peculiar system of morality, veiled in allegory and illustrated by symbols" i want to tell you, among other things which call for consideration, something about the nature of the building, as this is pr

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ht forth her son, in pain and sorrow and loneliness in the swamps of the delta, and how she reared him and watched over him until he was old enough to fight and vanquish his father's murderer, and how at length she seated him in triumph on his father's throne. these things endeared isis to the people everywhere, and as she herself had not suffered death like osiris, she came to be regarded as the eternal mother of life and of all living things. she was the creatress of crops, she produced fruit, vegetables, plants of all kinds and trees, she made cattle prolific, she brought men and women together and gave them offspring, she was the authoress of all love, virtue, goodness and happiness. she made the light to shine, she was the spirit of the dog-star which heralded the nile-flood, she was

. the end and aim of all these toils and labours is the attainment of the knowledge of the first and chief being, who alone is the object of the understanding of the mind; and this knowledge the goddess invites us to seek after, as being near and dwelling continually with her. and this also is what the very name of her temple promiseth to us, that is to say, the knowledge and understanding of the eternal and self-existent being (tou ontas)-now, it is called "iseion" which suggests that if we approach the temple of the goddess rightly, and with purity, we shall obtain the knowledge of that eternal and self-existent being (to on [fn#260] the egyptian form of the name is as-t, or. plutarch wishes to derive the name from some form of greek oida [fn#261] in egyptian, tebh. iii. the goddess isis

s performed in them, or to some symbols there exhibited. thus, their great king and lord osiris is represented by the hieroglyphics for an eye and a sceptre,[fn#286] the name itself signifying "many-eyed" as we are told by some[fn#287] who would derive it from the words os,[fn#288 "many" and iri,[fn#289] an "eye" which have this meaning in the egyptian language. similarly, because the heavens are eternal and are never consumed or wax old, they represent them by a heart with a censer placed under it. much in the same way are those statues of the judges at thebes without hands, and their chief, or president, is represented with his eyes turned downwards, which signifies that justice ought not to be obtainable by bribes, nor guided by favour or affection. of a like nature is the beetle which

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

dos por la serpiente y nos convertiremos en magos excelsamente divinos. 14 arcanum 2 now let us study the magical equilibrium of the second arcanum of tarot. the physical body is organized with the elements. the intimus emanated from the inner star that has always smiled upon us; and he is positively polarized. and the physical body is the negative shadow of the intimus. spirit and matter live in eternal battle. when the spirit defeats the matter, the spirit then becomes a master. maya (illusion) could not exist without the duality. force and matter are two modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the universe is maya

held his stone, had held his serpent, and had held his substance. only with the arcanum a.z.f. can the word become flesh in order to grasp again his stone, his serpent and his substance. then we will return into the ain soph; we will return into the unity of life. you are the children of the widow, your divine mother is now a widow, but when she rises through the medullar channel, she marries the eternal beloved. your divine mother is the second arcanum, the popess of the tarot. she is crowned with a tiara. the head of the divine mother is surrounded by a veil. you must be courageous and lift the veil of isis. our gnostic motto is thelema (willpower. id y pingal, son los canales por los cuales ascienden los tomos del fuego y del agua, el esp ritu empu a la ca a de siete nudos; y esa ca a e

, pray and meditate a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combin

a serpiente te llamamos. orad y meditad intensamente. la divina madre ense a a sus hijos. esta oraci n se debe hacer combinando la meditaci n con el sue o. entonces como en visi n de sue os surge la iluminaci n. llega la divina madre al devoto para instruirle en los grandes misterios. 26 arcanum 4 aum. the arcanum four of the tarot is the holy and mysterious tetragrammaton, the sacred name of the eternal one that has four letters: iod, he, vau, he. iod is the man, he is the woman, vau is the phallus, he is the uterus. yet, we can also state: iod is the man, he is the woman, vau is the fire, he is the water. the profound study of the four letters of the eternal one takes us inevitably to the ninth sphere (sex. we must lift our serpent through the medullar channel and carry it up to her hear

g star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the star of five points. brain and sex live in an eternal struggle. brain must control sex. when sex overcomes the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. the entire science of gnosis is found su

WESTERN MANDALAS OF TRANSFORMATION SR AL

was a more sophisticated understanding of the hermetic principle that through sympathetic correspondences one could temper or augment a planet's effects. plato applied numerology to the known elements.earth, air, fire, and water.and thought we did not invent mathematics, we only discovered it. numbers enjoy an independent existence which transcends the physical senses and belongs to the world of eternal forms or ideas. many modern mathematicians feel the same way about the "mandelbrot set" and the beautiful fractal forms it produces. one mathematician commented that "much more comes out of the structure (which produces fractals) than is put in it in the first place. one may take the view that in such cases the mathematicians have stumbled upon 'works of god (davis, p. 143. the relationshi

.the truth 52. al-wakil.the advocate 53. al-kawi.the strong 54. al-matin.the firm 55. al-wali.the patron 56. al-hamid.the laudable 57. al-mushi.the counter 58. al-mubdi.the beginner 59. al-mu'id.the restorer 60. al-muhyi.the quickener 61. al-mumit.the killer 62. al-hayy.the living 63. al-kaiyum.the subsisting 64. al-wajid.the finder 65. al-majid.the glorious 66. al- wahid.the one 67. as-samad.the eternal 68. al-kadir.the powerful 69. al-muktadir.the prevailing 70. al-mukaddim.the bringer forth 71. al-khabir.the aware 72. al-latif.the subtle 73. al-adl.the just 74. al-hakim.the ruler 75. al-basir.the seer 76. as-sami.the hearer 77. al-muzil.the destroyer 78. al-mu'izz.the honourer 79. ar-rafi.the exalter 80. al-khafiz.the abaser 81. al-basit.the spreader 82. al-kabiz.the restrainer 83. al-a

ior activity united to that of power (that) forms a root whence is drawn all ideas of progression, coming, passage, locomotion (p. 301. it is demonstrated in the arrow-sigil which goes the other way (see figure 5-b. what this reversed gematria can tell us is that the cause of existence, often thought of as ab, father, when reversed, implies another impulse.to find manifestation in the future. the eternal god-energy is beyond conceptualization of time, yet the changing of these two letters shows us that spirit is not only the initial cause of our existence (or figure 5-b: ba (3) the existence prior to ours, but that spirit has an evolutionary character and is manifesting in manifold ways through us as it appears to move into the future. let us look at some other words, which relate here in

on of the word for copper, the metal of venus (nchshth. the boundary of the ground plan for the vault was seven by four, and four is the number often attributed to venus as daleth, since it is the fourth letter in the alphabet. in rosicrucian symbolism, it signifies not only the door which gives entrance to the vault of brother c. r, but is an image figure 9-a figure 9-b figure 9-c of the door to eternal life, brother c. r. having conquered death. st. paul once said that death was the last adversary, a motto dr. case was fond of quoting. seven multiplied by four is twenty-eight, the theosophic extension of seven, the planet venus. the flower of venus is the rose, and is the major symbol of both rosicrucianism and the golden dawn. in the islamic tradition, seven represented the planetary sp

ip because each face has three sides and the pyramid itself has five corners, if the apex is included. this apex or cap-stone has been shrouded in mystery and written about by many intrigued by its meaning. this pinnacle stone is, according to case, another symbol for christ, the stone rejected by the builders. this capstone is sometimes called the triangle of fire "which is a stone emblem of the eternal flame (case, 1985, p. 83. john michell tells us that the pyramid has often been the scene of mysterious apparitions in the form of a light "which local bedouins see at certain seasons hovering over its peak (michell, 1983, p. 160. this was also witnessed by a mr. william groff and other members of the egyptian institute, who saw a flame rising from the top, but could discover no rational e

WHO ARE THE DRACONIANS

s "foster said that to document his experiences, he has made several drawings and paintings. he believes he has encountered at least 13 different kinds of crafts "foster said he remembers abductions that involved his friends when they were teenagers. a large floating phone booth would descend from a dark fog, he said, and a voice seemingly from a loud speaker would urge them to 'gather around for eternal wisdom and knowledge- and something else about indians and buffalo' he said (note: was the promise of 'eternal wisdom' the bait used to entrap them into the reptilian agenda? we realize this sounds rather simplistic but traditions do say that this exact same strategy was used by the original 'serpent' to destroy man's connection with the almighty and, subsequently, his divinely-given autho

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

lose what he wants power to take. of awful vengeance ever shall be hurl d by nature s god against a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive immortal souls, that earthly bodies leave to dust the perishable parts return, but at the grave eternal spirits spurn. and if in virtue s path they trod below, in heav nly mansions tis their fate to glow; but if by vice enslav d, their doom s to roam without a heav nly, or an earthly home. on your young offspring spend your utmost care, and of the early seeds of vice beware; this noble talk you can t commence too soon, expand their virtues, and their follies prune. their youthful minds, like

comprehended; undecaying, for it never decays; unattached, for it never attaches itself; unfettered, for it is never bound. he who knows the self is unaffected, whether by good or by evil. never do such thoughts come to him as i have done an evil thing or i have done a good thing. both good and evil he has transcended, and he is therefore troubled no more by what he may or may not have done. the eternal glory of the knower of brahman, beginningless and endless, revealed by divine knowledge, is neither increased nor decreased by deeds. let a man therefore seek to obtain it, since having obtained it he can never be touched by evil. self-controlled is he who knows the self, tranquil, poised, free from desire, absorbed in meditating upon it, he sees it within his own soul, and he sees all bei

ngs in it. evil touches him not, troubles him not, for in the fire of his divine knowledge all evil is burnt away. the self, the great unborn, the undecaying, the undying, the immortal, the fearless, is, in very truth, brahman. he who knows brahman is without fear. he who knows brahman becomes brahman! selections from swami prabhavananda& frederick manchester, trans. the upanishads: breath of the eternal. new york, mentor (mp386. 1957. p. 103 (the rig-veda: creation) then was not non-existent nor existent: there was no realm of air, no sky beyond it. what covered in, and where? and what gave shelter? was water there, unfathomed depth of water? death was not then, nor was there aught immortal: no sign was there, the day s and night s divider. that one thing, breathless, breathed by it s own

a) people partition off their lands by means of boundaries, but no one can partition off the all-embracing sky overhead. the indivisible sky surrounds all and includes all. so common man in ignorance says, my religion is the only one, my religion is the best. but when his heart is illumined by true knowledge, he knows that above all these wars of sects and sectarians presides the one indivisible, eternal, all-knowing bliss. as a mother, in nursing her sick children, gives rice and curry to one, and sago arrowroot to another, and bread and butter to a third, so the lord has laid out different paths for different men suitable to their natures. dispute not. as you rest firmly on your own faith and opinion, allow others also the equal liberty to stand by their own faiths and opinions. by mere

lease me nor suit me. i will draw near to the blessed one and inquire of him concerning this matter. if the blessed one will elucidate (them) to me, in that case will i lead the religious life under the blessed one. if the blessed one will not elucidate (them) to me, in that case will i abandon religious training and return to the lower life of a layman. if the blessed one knows that the world is eternal, let the blessed one elucidate to me that the world is not eternal; if the blessed one knows that the world is not eternal, let the blessed one elucidate to me that the world is not eternal. if the blessed one does not know either that the world is eternal or that the world is not eternal, the only upright thing for one who does not know, or who has not that insight, is to say, i do not kn

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

10 and thus ten gains splendor from its parentage. also spoken of as eternity, which is infinite life, because it contains every number in itself, and number is infinite. it is also called kosmos, that is the universe, proclus says: the decad is mundane also, it is the world, which receives the images of all the divine numbers, which are supernaturally imparted to it. it is called the fountain of eternal nature, because if we take the half, five as the middle number and add together the next above and the next below, viz, 6 and 4, we make 10 and the next two in a similar manner 7 and 3 are 10; and so on 8 and 2 and 9 and 1 give the same result. all nations reckon by the decimal scale of notation, to which they were no doubt led from the convenience of counting the ten digits of the hands

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

atter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons: angels_ human souls_ lower demons, elementals fiery 4 of 13 airy earthy watery_ evil demons lucifugous; the kliphoth_ chald an theology contemplated three great divisions of supra-mundane things: the first was eternal, without beginning or end, being the "paternal depth" the bosom of the deity. the second was conceived to be that mode of being having beginning but no end; the creative world or empyr um falls under this head, abounding as it does in productions, but its source remaining superior to these. the third and last order of divine things had a beginning in time and will end, this is the transito

chald an**diodorus, lib. i**vide kabalah denudata, by macgregor mathers**they renounced rich attire and the wearing of gold, their raiment was white upon occasion; their beds the ground, and their food nothing but herbs, cheese and bread. the oracles of zoroaster_ cause. god. father. mind. fire monad. dyad. triad. 1. but god is he having the head of the hawk. the same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical, perfect, and wise he who inspires the sacred philosophy. eusebius. pr paratio evangelica, liber. i, chap. x, this oracle does not appear in either of the ancient collections, nor in the group of oracles

r. i, chap. x, this oracle does not appear in either of the ancient collections, nor in the group of oracles given by any of the mediaeval occultists. cory seems to have been the first to discover it in the voluminous writings of eusebius, who attributes the authorship to the persian zoroaster_ 2. theurgists assert that he is a god and celebrate him as both older and younger, as a circulating and eternal god, as understanding the whole number of all things moving in the world, and moreover infinite through his power and energizing a spiral force. proclus on the tim us of plato, 244. z. or t. the egyptian pantheon had an elder and a younger horus a god son of osiris and isis. taylor suggests that he refers to kronos, time, or chronos as the later platonists wrote the name. kronos, or saturn

ugh his power and energizing a spiral force. proclus on the tim us of plato, 244. z. or t. the egyptian pantheon had an elder and a younger horus a god son of osiris and isis. taylor suggests that he refers to kronos, time, or chronos as the later platonists wrote the name. kronos, or saturnus, of the romans, was son of uranos and gaia, husband of rhea, father of zeus_ 3. the god of the universe, eternal, limitless, both young and old, having a spiral force. cory includes this oracle in his collection, but he gives no authority for it. lobek doubted its authenticity. 9 of 13_ 4. for the eternal on* according to the oracle is the cause of never failing life, of unwearied power and unsluggish energy. taylor. t "for the first eon, the eternal one" or as taylor gives "eternity_ 5. hence the in

ergy" damascius de principiis. taylor. 27. and beside him is seated the dyad which glitters with intellectual sections, to govern all things, and to order everything not ordered. proclus in platonis theologiam, 376. t. 28. the mind of the father said that all things should be cut into three, whose will assented, and immediately all things were so divided. proclus in parmen. t. 29. the mind of the eternal father said into three, governing all things by mind. proclus, timaeus of plato. t. 30. the father mingled every spirit from this triad. lydus, de mensibus, 20. taylor. 31. all things are supplied from the bosom of this triad. lydus, de mensibus, 20. taylor. 32. all things are governed and subsist in this triad. proclus in i. alcibiades. t. 33. for thou most know that all things bow before

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

sequentially strung on a time-line.23 the relevance of brumbaugh s perspective to my own imaginal thinking about time will become apparent later. for the moment let us return to augustine and consider more carefully the context of his remark cited earlier. the reflections on time in book eleven of the confessions come directly after the a rmation of the christological doctrine of creation by the eternal logos. significantly, augustine s musing on the first verse in genesis, in the beginning god created heaven and earth, precedes the discourse on this creed. augustine notes that although he knew only latin and not hebrew, he would have understood the truth (veritas) of these words even in moses s own hebrew, for truth uses neither mouth nor tongue as instruments and utters no audible sylla

they were witnessing the transfiguration of jesus and his standing in the company of moses and elijah: this is my beloved son, with whom i am well pleased; listen to him (matt 17:5. augustine detects here a reference to the mystery of incarnation, which he expounds in temporal terms: therefore it is clear and evident that the utterance came through the movement of some created thing, serving your eternal will but itself temporal [quod creaturae motus expressit eam, serviens aeternae voluntati tuae, ipse temporalis. and these your words, made for temporal succession, were reported by the external ear to the judicious mind whose internal ear is disposed to hear your eternal word. 25 the eternal word (aeternum verbum) by which all things were created is identified as jesus, the beginning (pri

for temporal succession, were reported by the external ear to the judicious mind whose internal ear is disposed to hear your eternal word. 25 the eternal word (aeternum verbum) by which all things were created is identified as jesus, the beginning (principium) that is wisdom (sapientia, the silence (silentio) apprehended by way of the inner ear (interior posita, the temporal instantiation of the eternal will. the word, the instrument of creation, is described, therefore, as temporal but also as coeternal with god. insofar as the logos participates in the divine substance, its true eternity and true immortality are set in diametric opposition to time and change, 26 and hence we cannot speak of the word as a transient utterance (transitoria voce);27 it is, rather, the primordial saying voic

erefore, to understand the word, god who is with you god (jn 1:1. that word is spoken eternally, and by it all things are uttered eternally. 28 speaking that has no inception or terminus, no succession or interruption, is not a speaking with which we are familiar, a speaking determined by change and mutability,29 a speaking sounded in time, which is inaudible without transition and movement; only eternal silence can be spoken eternally. the speaking of the logos, consequently, is successiveness which never has any constancy. 30 how can that which is without constancy lay claim to being successive? if nothing is constant, there is nothing to succeed, and with nothing to succeed there can be no successiveness except perhaps the succession of inconstancy, though this, too, would depend on the

of succession. this paradoxical quandary illumines the fact that, for augustine, the mystery of the word made flesh problematizes the alleged antinomy between time and eternity, motion and rest.31 on the one hand, the word is coeternal and thus not subject to generation or decay; on the other hand, the word transpires in time, the incarnation of the word bespeaks the temporal manifestation of the eternal will, always in and of the moment indeed the momentum of the moment is conceived from the vantage point of the enfleshment of the flesh beyond flesh, 6 chapter one the envisioning of the image beyond image, the immanence of infinitude in the finite. 32 on this basis we can grasp why augustine exegetically links the mystery to the verse today i have begotten you, ego hodie genui te (ps 2:7

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal'ucel, which is reflected in this very rite of self-empowerment. it is through set that all upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life

iferian transference the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to c

minate the essence of self primordial form of azothoz, i stand in the center of time to behold thy gift! i walk the solitary path and announce my birth! hekas, szurru prozaza hekas, umpesha usha szurru! open the gates before me, lucifer arise from within! zazas zazas nasatanada zazas! 14 i give thee thanks, initiator of magick, whom upon the path shall bring the goddess and god the flesh shall be eternal from my sacred word. i seek now to become as shadow and light, from which i walk between! for each sigil is the very mark of the fallen seraphim, who tasted shadow to unite with light! shall we know this secret glory, visible and esteemed in the glory of those who hold this banner high! so this promethean flame be lit before me! meditate upon the sigil of choice and its meaning. keep a det

hed in blood. the familiar, when created, is an important step in awakening through sexual congress, from which one seeks union with the dreaming body of the gnosis. the lilitu is the gate towards one discovering the holy guardian angel (an alternate path of the witches sabbath) and the evil genius. seek union with the lilitu, within and without. one mystery of the two is that they are called the eternal couple and are symbolized in the zohar as the evil couple (evil is therefore described as the left hand path approach, isolating the self which was contrary to many of the founders of religious christianity. samael is then revealed as asmodeus and lilith the mother of fornication. samael and lilith are the keys of infernal, or daemonic union. it is by the combination of these forces which

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e associated astrological correspondences of the angelic kings and tribes of israel (see figure 17 "the call of the 30 aethyrs summons the 91 princes and the spiritual governors unto whom the earth is delivered as a 34 portion. they bring in and depose kings and all governments upon the earth and they vary the nature of things with the variation of every movement. unto them, the providence of the eternal judgement is already opened. they are governed by the 12 angels of the 12 tribes, which are, in turn, governed by the 7 that stand before the presence of god (dee mss) from this we have a direct line of authority back to the seven archangels of the heptagon in the holy seal the sigillum dei aemeth as follows: zadkiel, cumael, raphael, hainiel, michael, and gabriel. these archangels are fro

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

reading on the head of the serpent that the father may be born anew in the son. it is the key to the whole rosicrucian philosophy, the redemtion of matter, transforming the human into the divine. the blending of the dew and fire in purification and consecration. the exaltation of the cross of light. so, from the four we pass to three the triangle of spirit rising from the cube of matter. isis the eternal virgin (under whatever name we hail her. eternal mother, sophia, mary; osiris, father, and son jesus. and between them the serpent which must be transformed into the eagle. the destroyer who must become the transmuter. remember also that these 3 letters have a further significance thus 't' stands for the ego, the indestructible unit which survives from life to life "0" is the eternal spiri

int, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanctuary of his mysteries (which is in the centre of the universe "not unto us, but unto his name be the glory (which is the name yhvh, with the addition of the letter shin "let th

he synthesis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether; and his name in the presence of the ancient of days "he who is ancient before the gods, ancient before time, ancient before the formation of the worlds, he the eternal amen, or even he who is before amen, and whom the plumes of amen's head-dress only touch" now the foregoing partly represents the mode in which the initiate becomes the adept: the ruach, directed in accordance with the promptings of the neschamah, keeps the nephesch from being the ground of the evil forces, and the neschamah brings the ruach into contact with the chiah, i.e, the genius whi

the consciousness went into the genius, which says "i am the sun in his rising, i have passed through the hour of the cloud and night" then follows "i am amon the concealed one, the opener of the day" like the great god in atziluth "i am osiris onnofris, the crucified one" who is perfected in the balance and risen above all considerations that cometh from maya, or illusion, and who only seeks the eternal life from above, and then, as if in a supreme moment "i am the lord of life, triumphant over death, and there is no part of me that is not of the gods (that is the voice of kether) this again is followed by a synthetical culmination, as if all the divine ones united in the utterance "i am the preparer of the pathway, the rescuer unto the light! out of the darkness let the light arise" then

victory" ch& 2nd"thanks be to god which giveth us the victory' they place their wands with the ends resting within the pastos and raise their ankhs, joining them above the wands. ch.ad "say then, my brother, what is the emblem which we raise above the graver 2nd ad "it is the ancient symbol of life; the union of the girdle of the great mother with the tau cross of death; it is the emblem of that eternal life of the spirit which the divine ones pour forth upon men, delivering him from the body of death" ch.ad "merrily, thou halt answered well, my brother. let us then entrust the great mother thus to raise us all from the death of the soul to the life of the spirit' they turn to the n.e. still keeping their wands in the pastos, but separating the ankhs which they raise in invocation. they s

ZOETIC GRIMOIRE OF ZOS

h and we are all convinced by the flesh of things. the affirmation creed i believe. i become the potentialities where i made effort the funambulatory way between ecstasies: the acceptance of all things, in entering all doors and the by-passing: unto myself only the law i make the good and evil i affirm: the relatability of all things to ego, the apotheosis of knowledge in ecstasy: in the gods and eternal flesh as all truth: that my way is the 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 sick

meanings arising from these forms i make we evoke thee! by the talismans that speak the secret leitmotif of desire we evoke thee! by the sacrifices, abstinences and transvaluations we make we evoke thee! by the sacred inbetweenness concepts give us the flesh! we, who shall suffer all ecstasies give us the will! by the quadriga sexualis give us invariant desire! by the conquest of fatigue give us eternal resurgence! by the most sacred word-graph we invoke thee. amen second formula: the formula of plotinus as sent me through the delphic pythoness via automatism, called "giving life to the autistic by virgin earthenware (now unto this period i had copulated only the atmosphere or rode whores, lined old hags, witches and bitches of all kinds, there being few virgins) the autotelic wish into h

nd distance, allowing and following the flow of thought until there is an intrusive and more cognate idea. this idea is held and projected into the..vista. nothing innate is permitted to be subtracted from the visualization. eighth formula: formula of arrivism affirmation creed of the arrivist: i am god, and all other gods are my imagery. i gave birth to myself. i am millions of forms excreating; eternal; and nothing exists except through me; yet i am not them they serve me. i am inconceivable because i make the conceivable as i so will. i am beyond law, for my casualness rationalizes all things to my pleasure. i am the stranger, ever. we, the new arrivists have a lusty heritage from the hierocracy of ancient egypt, and such great familiars as lao-tz, pythagoras, sappho, socrates, zeno and

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

or as a matter of course kept at a distance from them; kronos used to kill his new born children, no doubt before nectar and ambrosia had been given them^ and zeus alone could be saved from him by being brought up secretly. another way in which the mortality of certain gods is expressed is, that they fall a prey to hades, whose meaning borders on that of death, e.g, persephone. if a belief in the eternity of the gods is the dominant one among the greeks, and only scattered hints are introduced of their final overthrow; with our ancestors on the contrary, the thought of the gods being immortal seems to retire into the background. the edda never calls them eylifir or odausligir, and their death is spoken of without disguise]?a er regin dq/ja, spem. 37, or more frequently: regin riufaz (solvu

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e real person, not worshipping the ideal of loving, nor demanding the perfect lover. you can adapt the pledges according to the focus you give the ritual and even rewrite them entirely to express your purpose* take the ring and pass it through the six incenses in turn, saying for each ring of faith: love i pledge, truth i offer, care and kindliness. ring of promise, love i ask, truth i seek, into eternity if right may it be* return the ring to the centre, and bind it with six loose knots of ivy or ribbon, saying: do not bind, join heart and mind, hold safe we two, till life is through, love without end, my dearest friend. i call you [name the person, or say 'love unknown. again you can adapt the words. a pledge of fidelity is actually a very potent way of attracting a new lover- perhaps so

drops of cleansing oils, such as pine or eucalyptus, have been added. light purple or pink candles in the bathroom and allow all your daily concerns to flow out of your body into the water, to be transformed by the candlelight. when you are ready to get out of the water, swirl the reflected light three times widdershins and as you take out the plug, say: go in peace, flow in harmony to the sea of eternity. wear something light and loose for the ritual. you may like to keep a special robe for your magical work, ready washed and pressed. though some witches work skyclad, in groups this can result in selfconsciousness and sometimes unnecessary emotional complications that can detract from the magick. also, in northern climes it is usually too cold! but the choice, of course, is yours. next sw

ABRAMELIN2

power of command which god hath given unto man, to whom he is forced to humiliate himself, and to obey, he, who had the greatest difficulty in submitting himself unto his creator. and yet, notwithstanding all this, he is obliged by his most profound humiliation, and by his most severe suffering, to submit himself unto man, for whom further is destined that heaven which he himself hath lost for an eternity. wherefore you should continue the operation, and have recourse unto the lord, and in no way be troubled, for you shall vanquish every difficulty, seeing that the lord never faileth those who put all their confidence in him. of abramelin the mage 107 you may only give this sacred operation unto two persons; and in the case of your giving it unto a third, it would hold good for him, but yo

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

the; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excuse could he give man for making him? in substance, that is my answer to king solomon. ii. the barrier between divine and human things is frail but inviolable; the artist and the bourgeois are only divided by a point of view-"a hair divided the false and true" i am watching the opalescence of my absinthe, and it leads me to ponder upon a certain very curious mystery, persis

wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so he must throw out anchors and the only holding is the mire! thus in order to maintain the equilibrium of sanity, the artist is obliged to seek fellowship with the grossest of mankind. like lord dunsany or augustus john, today, or like teniers or old, h

ALEISTER CROWLEY ACROSS THE GULF

k thereof, and the celestial dew stood shining on my skin, and a coolness ineffable thrilled through me; whereat they all rejoiced, and obeyed the voice of the goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secre

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

preceded them among the lost temples of ur. know that these zones are governed by the celestial spirits, and that passage may be had by the priest through those lands that border on the unzoned wastes beyond. know that, when walking thus through the sea of spheres, he should leave his watcher behind that it may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces between stars, or else be devoured by the wrathful igigi that dwell beyond. know that thou must walk the steps of the ladder of lights, each in its place and one at a time, and that thou must enter by the gates in the lawful manner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance

ALEISTER CROWLEY BOOK OF LIES

[39] 15 kappa-epsilon-phi-alpha-lambda-eta iota-epsilon the gun-barrel mighty and erect is this will of mine, this pyramid of fire whose summit is lost in heaven. upon it have i burned the corpse of my desires. book of lies get any book for free on: www.abika.com 38 mighty and erect is this phi-alpha-lambda-lambda-omicronsigma of my will. the seed thereof is that which i have borne within me from eternity; and it is lost within the body of our lady of the stars. i am not i; i am but an hollow tube to bring down fire from heaven. mighty and marvellous is this weakness, this heaven which draweth me into her womb, this dome which hideth, which absorbeth, me. this is the night wherein i am lost, the love through which i am no longer i [40] commentary( iota-epsilon) the card 15 in the tarot is

tly written) book of lies get any book for free on: www.abika.com 121 [125] 58 kappa-epsilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto

ALEISTER CROWLEY BOOK OF THE LAW

is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me

ALEISTER CROWLEY CONCERNING DEATH

not hadit the flame that burns in every heart of man, and in the core of every star? is not he life, and the giver of life? and is not therefore the knowledge of him the knowledge of death? for it hath been shown unto thee in many other places how death and love be twins. now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the

ALEISTER CROWLEY LIBER 777

. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s spiritual will in terms of material force, and applying that force to the object which he desires to affect. his will may be as strong and concentrated as that of jupiter, and his nose may be totally incapable of resistance; but unless the link is made by the use of his nerves and muscles in accordance with psychological, physiological, and physical law, the nose will remain unblown through all eternity. writers of magick have been unsparing in their efforts to instruct us in the preparation of the will, but they seem to have imagined that no further precaution was necessary. there is a striking case of an epidemic of this error whose history is familiar to everybody. i refer to christian science, and the cognate doctrines of "mental healing" and the like. the theory of such people, stri

the shoulders of the horse, then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" this passage- combined with several others- is paraphased in poetry by aleister crowley in his "tannhauser "and when "invoking often" thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for

n through the market place, i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, 433 and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless

ed indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that a

ALEISTER CROWLEY MEDITATION

ny. it is only when the carpet is finished and seen from a proper distance that the position of that particular strand is seen to be necessary. from this one is tempted to break a lance on that most ancient battlefield, free-will and destiny. but even though every man is "determined" so that every action is merely the passive resultant of the sum-total of the forces which have acted upon him from eternity, so that his own will is only the echo of the will of the universe, yet that consciousness of "free-will" is valuable; and if he really understands it as being the partial and individual expression of that internal motion in a universe whose sum is rest, by so much will he feel that harmony, that totality. and though the happiness which he experiences may be criticised as only one scale o

eave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the saviours will come one after the other, at their own good pleasure, and as they may be needed, and drag their tails, that is to say those who follow out their holy commandment, to the ultimate goal. again we read: little miss muffett sat on a tuffet, eating of

ALEISTER CROWLEY SEPHER SEPHIROTH

ent, finished wlkyw hwhy in atziluth yh wyw yh dwy atziluth fs gsecret nature h (see s.d. 1:38-39: thickness, cloud; aub b( revolving; transmigration lwglg 73 chokmah: wisdom hmkx gimel: a camel lmg to trust in, shelter in hsx a day of feast bw+ mwy a title of chokmah hmxk 74 lamed: an ox-goad dml a leader, chief, judge nyyd worn-out; beggars mykd a circuit; roundabout bybs all the way, duration; eternity; booty; witness, proof; ruler d( knowledge (cf. 474 (d 75 nuit, the star goddess (cf. 466 +ywn hues, colours, complexions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) n

(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the b

an angel l)ynp 172 cut, divided (qb he affected( gnot h read) bc(y clusters; grapes mybn( the heel; the end bq( qabalist lbqm the golden image [of nebuchadnezzar (dan. 3 )bhd mlc 173 lighten mine eyes yny( lg i am hwhy thy god kyhl) hwhy ykn) 174 torches mydypl the splendour encircling him bybs wl hgwn 175 suction hqyny duplicity hlpkm a slipping, falling hlypn 176 an advisor, counselling c(wy to eternity mlw(l illegitimate lwsp trial, temptation nwysn 177 lord of lords mynwd)h nwd) the garden of eden nd( ng to cry out for help q(z plenitude of plenitudes ywlmh ywlm 178 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (

ve single letters q c( s n l y+ x z w h sorcerer hp#km 446 destruction; death twm the ankles mylwsrq 447 initials of the three above and the three beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h

od of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473 the three persons (yn )wh: ht) coalesced) yn)wht) golgoltha: a skull (ar; fig. the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: kno

ALEISTER CROWLEY THE HEART OF THE MASTER

e master get any book for free on: www.abika.com 11 bear the lance and graal! wander alone, and sing! in the king's palace his daughter awaits thee. i. the true self is the meaning of the true will: know thyself through thy way! calculate well the formula of thy way! create freely; absorb joyously; divide intently; consolidate completely. work thou, omnipotent, omniscient, omnipresent, in and for eternity. ii. purity is to live only to the highest; and the highest is all: be thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy raptu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

initiate we exclaim "there is no part of us that is not of the gods" and add the antistrophe "there is no part of the gods that is not also of us" therefore, the love that is law is no less love in the petty personal sense; for love that makes two one is the engine whereby even the final two, self and not-self, may become one, in the mystic marriage of the bride, the soul, with him appointed from eternity to espouse her; yea, even the most high, god all-in-all, the truth. therefore we hold love holy, our heart's religion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the cour

s given in 777, with one secret exception. the new comment "love is the law, love under will, is an interpretation of the general law of will. it is dealt with fully in the book "aleph. i here insert a few pertinent passages from that book "this is the evident and final solvent of the knot philosophical concerning fate and freewill, that it is thine own self, omniscient and omnipotent, sublime in eternity, that first didst order the course of thine own orbit, so that that which befalleth thee by fate is indeed the necessary effect of thine own will. these two, then, that like gladiators have made war in philosophy through these many centuries, art made one by the love under will which is the law of thelema. o my son, there is no doubt that resolveth not in certainty and rapture at the touc

ife is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice- the ritual of worship is samadhi. but see later, verse 61. al i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. the old comment 59 "because, etc. this mystical phrase doubtless refers to some definite spiritual experience connected with the knowledge of nuit. the new comment it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full a

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

struggle, and one only yields at the last moment (it needs practice and courage to get the best results. i quote from the holy books "fall not into death, o my soul! think that death is the bed into which you are falling (liber vii,i,33 "thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in diverse palaces; she hath given her body to the beasts. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. she hath been broken in p

ALEISTER CROWLEY THE QABALAH

enerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda. children! said he, for two years must ye study with me before ye fully comprehend our law. venerable sir! answered frater i.a, the first verse of our law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume may the dweller of eternity pardon me! to write a monograph upon the first word of those seven words. venerable sir! quoth i: that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! t

ALEISTER CROWLEY THE SWORD OF SONG

for you and best for all: i line no brow with wrinkles, meditating how) well, but another way remains. 425 shall we expound the cosmic plan by symbolising god and man and nature thus? as man contains cells, nerves, grey matter in his brains, each cell a life, self-centred, free 430 yet self-subordinate to the whole for its own sake expand! so we molecules of a central soul, time s sons, judged by eternity. nature is gone our joys, our pains, 435 our little lives and god remains. were this the truth why! worship then were not so imbecile for men! but that s no christian faith! for where enters the dogma of despair? 440 despite his logic s silver flow i must count caird62 a mystic! no! you christians shall not maask me so the plain words of your sacred books behind friend swedenborg his spoo

than light i flashed, ran to him, and at his holy feet prostrated 45 my head; then, all my being sated with love, cried master! i must know. already i can love. e en so. the sage saluted me ram, ram,9 lmba p'av ki b'i dam, 50 jani yh sb se m zikl kam he, vah zavaz, t mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 60 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices 65 the giddy waltz, the tuneful aria, those fatal foes of brahma-charya

ecost 31 recapitulation of principal cosmic theories. bard checkmates himself. consciousness and christianity. dhyana and hinduism. sammasamadhi and buddhism. you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, 230 save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, 235 but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach 245 that ego-atman sole must be; wi

eive the sensation of a lifting of an arm. he does not, for he cannot, go further back. he will not suppose, on no sort of evidence, the substratum of atman uniting 1 as bishop butler so conclusively showed. 2 i may incidentally remark that a very few hours practice (see section viii) cause i lift my arm to be intuitively denied. a. c. science and buddhism 88 consciousness to consciousness by its eternity, while it fixes a great gulf between them by its changelessness. he states the knowable, states it accurately, and leaves it there. but there is a practical application of this analysis which i will treat of later (see viii. mahasatipatthana) we are told that the memory is a proof of some real i. but how treacherous is this ground! did a past event in my life not happen because i have for

hma-loka! 3 rupe me no rupes! howled the necromancer. get up, fool! roared the god. i have got perdu r abu elected maha brahma. oh lord, have you really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get a

ALEISTER CROWLEY EQ I 1

, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is beset with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice t

h a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; thy body's electric flesh stilled by sheer might to a movement closed upon itself in the controlled fury of her love- nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no image. little brother, give me thy hand; for

ark, and fire the beacon of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonsto

oven the fleecy clouds of heaven. but thou art more than ymer; thy feet are planted deeper than the roots of igdrasil, and the hair of thine head sweepeth past the helm of thought. nay, more, vastly more; for thou art bloodless, and fleshless, and without bones; thou (o my god) art nothing- nothing that i can grasp can span thee. yea! nothing art thou, beyond the nothingness of the nothingness of eternity! thus men grew to believe in no-god, and to worship no- god, and to be persecuted for no-god, and to suffer and to die for no-god. and now they torture themselves for him, as they had of yore gashed themselves with flints at the footstool of god his father; and to the honour of his name, and as a proof of his existence, have they not built up great towers of science, bastions of steam and

the manger of the moon in the stable of the sun. for, children! when ye halt at one thing, ye cease to open yourselves to all things. for to come to the all, ye must give up the all, and likewise possess the all. verily ye must destroy all things and out of no-thing found and build the temple of god as set up by solomon the king, which is 197 placed between time and space; the pillars thereof are eternity, and the walls infinity, and the floor immortality, and the roof- but ye shall know of this hereafter! spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become god, whose footstool is the abyss, and

ALEISTER CROWLEY EQ I 5

s" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes may see in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the

rable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda. children! said he, for two years must ye study with me before ye fully comprehend our law "venerable sir" answered frater i.a "the first verse of "our" law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume- may the dweller of eternity pardon me- to write a monograph upon the first word of those seven words "venerable sir" quoth i "that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters" thus humbling myself did i abash both the holy yogi and my venerable frater i. a. but alas!

t dazes! wine-drained as the breast of a nun droops the throat that my savage soul raises, thirsting yet for the life that is done! sharp as rocks where strong billows have thundered, calm as seas where strange tempests have run, strong as death; were the derelicts sundered feed the soul without hope, which is one. in the vault of the infinite spaces, by the moon of a mirrorless sea, i lie, while eternity races- dream-bound in the visions of me. see poppied lips pale in the star-light, the lustiest swoon at my breath, till the were-wolves howl- ho 'tis the far light- even so- i caress- it is death! ethel archer. 143 the big stick a dreamer's tales. by lord dunsany. lord dunsany's prose is like baudelaire's. i can only criticise five of these tales; for the others i have not yet read forty

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or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be e

the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the e

, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voice cried: i am eternity. and a great mingled cry arose "no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey

back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father the

old, the foundation of the holy city, the towers and the bastions thereof! behold the armies of light that are set against the outermost abyss, against the horror of emptiness, and the malice of choronzon. behold how worshipful is the wisdom of the master, that he hath set his stability in the all-wandering air and in the changeful moon. in the purple flashes of lightning hath he written the word eternity, and in the wings of the swallow hath he appointed rest. by three and by three and by three hath he made firm the foundation against the earthquake that is three. for in the number nine is the changefulness of the numbers brought to naught. for with whatsoever number thou wilt cover it, it appeareth unchanged. these things are spoken unto him that understandeth, that is a breastplate unto

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he night rolled back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters of nu, as the ancient egyptians termed the heavens, the waters which be above the firmament. it also all

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ctric discharge. the apparently contrary fact that time seems short when we have been reading an interesting book or performing a pleasant and absorbing task is explained thus; the multitude of impressions is harmonised into one impression. read an unharmonious and dull book, or an essay like this, and the time appears ineffably long. the other contrary fact, that a minute's samadhi appears as an eternity, though samadhi is a single thought, is explained by the intensity of that thought and by other considerations which i shall hope to discuss more fully in section xiii. of this essay. this, then, is what happens to the eater of hashish. for each impression he has thousands of glyphs (effect(alpha) or in the more common<
our nose is no jok (nose is not the word; but no matter, may occur with painful intensity. for he is no nearer to nibbana than when he started. though he has stripped off all the husks of thought and touched thought itself, even attaining to negation of thought; yet he is still upon the plane of thought. and- that which can be thought is not true. all his righteousness is as filthy rags; even his eternity of shivadarshana, his stored crores of mahakalpas in the arupa-brahma-lokas must pass; he must come back to his horses- and this time as a horse- fly. 84 so then he must abandon the whole series of ecstasies; all this time he has been on the wrong road. for the three characteristics are true of vin n anam as they are of rupa; change, sorrow, unsubstantiality. he has only one asset; the ha

the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blood's bewitched; my brain's afloat with ecstasy of shame. that tearing pain is gone, enriched by his life-spasm; but he being gone, the same myself is gone sucked by the dragon down below death's horizon. iii i woke from this. i lay upon the lawn; they had thrown roses on the moss 93 with all their thorns; we came there

ng lion, into the wanton wild! xxv this child hath not one hair upon his head, but he hath wings instead of ears. no eyes hath he, but all his light is shed within him on the ordered spheres of nature that he hideth; and in stead of mouth he hath one minute point of jet; silence, the lightning path! xxvi also his nostrils are shut up; for he hath not the need of any breath; nor can the curtain of eternity cover that head with life or death. so all his body, a slim almond-tree, knoweth no bough nor branch nor twig nor bud, from never until now. xxvii this thought i bred within my bowels, i am. i am in him, as he in me; 101 and like a satyr ravishing a lamb so either seems, or as the sea swallows the whale that swallows it, the ram beats its own head upon the city walls, that fall as it fall

all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time<"hidden behind my magic veil of shows, i am not seen at all- name not my name> multiply by it any active and manifested number; and that number vanishes- sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with-us is declared by thoth, 168 the great god, and the material universe sinketh into infinity. the first number, then is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other numb

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me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he now will certainly appear. but so soon as he appears, again let the sigil be purified and censed by the magus of art. then removing from the middle of th

u that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart of my soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; come forth; and purify to thy glory my mind and will! without thee am i nothing; in thee am i all-self existing in thy selfhood to eternity [close now the channels to the ruach of the material senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divine glory of the selfhood: meditating upon the littleness and worthl

ean: wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in

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t not perceived by the powers of the mind; nor grasped by the fingers of silence or of speech! i deny thee by the powers of mine understanding; robe me in the unity of thy might, and speed me into the blindness of thine all-pervading nothingness; for thy art all and none of these in the fullness of thy not-being. 33 9. o thou god of the nothingness of all things! thou who art neither the forge of eternity; nor the thunder-throated womb of chaos: o thou who art not found in the hissing of the hailstones; nor in the rioting of the equinoctial storm! i deny thee by the powers of mine understanding; bring me to the unity of thy might, and feast me on honeyed manna of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 10. o thou god of the noth

c. j. whitby, m.d. 120 pp. crown 8vo, cloth gilt, 2s. net. a treatise on the metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one. potential import of the doctrine of unity "for the professed student of philos

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nd win the world! o priest and king, let there be feasting, foining, fighting, a revel of lusting, singing, smiting! work; be the bed of work! hold! hold! the stars' kiss is as molten gold. harden! hold thyself up! now die- ah! ah! exceed! exceed! olympas. and i? marsyas. my stature shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine

ow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! 54 the herb dangerous part iii the poem of hashish the poem of hashish chapter i the longing for infinity those who know how to observe themselves, and who preserve the memory of their

paradise at the first assault" alas! the vices of man, full of horror as one must suppose them, contain the proof, even though it were nothing but their infinite expansion, of his hunger for the infinite; only, it is a taste which often loses its way. one might take a proverbial metaphor "all roads lead to rome" and apply it to the moral world: all roads lead to reward or punishment; two forms of eternity. the mind of man is glutted with passion: he has, if i may use another familiar phrase, passion to burn. but this unhappy soul, whose natural depravity is equal to its sudden aptitude, paradoxical enough, for charity and the most arduous virtues, is full of paradoxes which allow him to turn to other purposes the overflow of this overmastering passion. he never imagines that he is selling

you feel yourself crouched and pressed down like the tobacco, the strange faculty of smoking you! luckily, this interminable imagination has only lasted a minute. for a lucid interval, seized with a great effort, has allowed you to look at the clock. but another current of ideas bears you away; it will roll you away for yet another minute in its living whirlwind, and this other minute will be an eternity. for the proportion of time and being are completely disordered by the multitude and intensity of your feelings and ideas. one may say that one lives many times the space of a man's life during a single hour. are you not, then, like a fantastic novel, but alive instead of being written? there is no longer any equation between the physical organs and their enjoyments; and it is above all o

delicious insomnia. a moment ago, night; now, day. and yet i had lived long; oh, very long! the notion of time, or rather the standard of time, being abolished, the whole night was only measurable by the multitude of my thoughts. so long soever as it must have appeared to me from this point of view, it also seemed to me that it had only lasted some seconds; or even that it had not taken place in eternity "i do not say anything to you of my fatigue; it was immense. they say that the enthusiasm of poets and creative artists resembles what i experienced, though i have always believed that those persons on whom is laid the task of stirring us must be endowed with a most calm temperament. but if the poetic delirium resembles that which a teaspoonful of hashish confection procured for me i cann

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o'erwhelming thought of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to his love unborn in that grey dim dawn did the shade of the dreamer flee; nor marked he the flood where the vision had stood which mocks for eternity. for the soul he would wed was the hope that had fled in the battle with destiny. ethel archer. 208 mr. todd a morality by the author of "rosa mundi""in memoriam" lilith "obiit kal. mai" 1906 mr. todd persons of the play grandfather ossory("eighty-one) alfred ossory("fifty "his son, a shipowner" emily ossory("forty-five "his wife" euphemia ossory("eighteen "his daughter" charley ossory("t

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

happiness to find things again wearing a natural air. yes; although the last experience of which i had been conscious had seemed to satisfy every human want, physical or spiritual, i smiled on the four plain white walls of my bed- chamber, and hailed their familiar unostentatiousness with a pleasure which had no wish to transfer itself to arabesque or rainbows. it was like returning home from an eternity spent in loneliness among the palaces of strangers. well may i say an eternity, for during the whole day i could not rid myself of the feeling that i was separated from the preceding one by an immeasurable lapse of time. in fact, i never got wholly rid of it. 249 i rose that i might test my reinstated powers, and see if the restoration was complete. yes, i felt not one trace of bodily wea

les. through increasing grades of agony i lay unconsumed, tossing from side to side with the rocking of the dreadful engine, and still above me pealed the chant of blasphemy, and the eyes of demoniac sarcasm smiled at me in mockery of a mother's gaze upon her child "let us sing him" said one of the fiends to the other "the lullaby of hell" the blasphemy now changed into an awful word-picturing of eternity, unveiling what it was, and dwelling with raptures of malice upon its infinitude, its sublimity of growing pain, and its privation of all fixed points which might mark it into divisions. by emblems common to all language rather than by any vocal words, did they sing this frightful apocalypse, yet the very emblems had a sound as distinct as tongue could give them. this was one, and the onl

representatives that i can remember. slowly they began 'to-day is father of to-morrow, to-morrow hath a son that 257 shall beget the day succeeding" with increasing rapidity they sang in this way, day by day, the genealogy of a thousand years, and i traced on the successive generations, without a break in one link, until the rush of their procession reached a rapidity so awful as fully to typify eternity itself; and still i fled on through that burning genesis of cycles. i feel that i do not convey my meaning, but may no one else ever understand it better. withered like a leaf in the breath of an oven, after millions of years i felt myself tossed upon the iron floor. the fiends had departed, the cradle was gone. i stood alone, staring into immense and empty spaces. presently i found that

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are m y and not atman; space, time and causality19 are appearances and not realities, 11 brihad ranjaka upanishad, 2. 4. 5b. 12 the highest men are calm, silent and unknown. they are the men who really know the power of thought; they are sure that, even if they go into a cave and close the door and simply think five true thoughts and then pass away, these five thoughts of theirs will live through eternity (vivek nanda "karma yoga" udbodhan edition, pp. 164, 165) 13 or the unconsciously known. 14 deussen "ibid, p. 76. 15 "rigveda (griffiths, i. 164. 46 "you may call the creator of all things by different names: liber, hercules, mercury, are but different names of the same divine being (seneca, iv, 7. 8. 16 "ch ndogya upanishad" 6. 1. 3. also of "form" 17 that is to say, when he gains knowle

eed seems still far off. on the first of the month p. writes "blessed be thou, o bh n ni, o isis my sister, my bride, my mother! blessed be thou, o shiva, o amoun, concealed of the concealed. by thy most secret and holy name of apophis be thou blessed, lucifer, star of the dawn, satan- jeheshua, light of the world! blessed by thou, buddha, osiris, by whatever name i call thee thou art nameless to eternity. blessed be thou, o day, that thou hast risen in the night 265 probably at this time a period of "dryness" supervened. of time; first dawn in the chaos of poor p.'s poor mind! accursed be thou, jehovah, brahma, unto the aeons of aeons: thou who didst create darkness and not light! m ra, vile mask of matter! arise, o shiva, and destroy! that in destruction these at last be blest. 1st. 5.30

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ter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as

. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis

a short marital air<veil, and admits probationers and guests["the voice of mars is heard reciting the 91"st psalm of david. bro. aries. let the sacred perfume be kindled upon the altar of mars("does so. sor. scorpio. hail unto the master of the battle! bro. aries. hail unto the leader of the armies of jupiter! bro. capricornus. hail unto the warrior of eternity! bro. mars. hail, brethren [capricornus "returns" 1. let the temple be purified and consecrated [capricornus "does so" 1. are the brethren prepared? 49 bro. aries. they are prepared, master! they are drawn up in military array around the sacred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. bro

h the deep; love, from its awful throne of patient power in the wise heart, from the last giddy hour of dead endurance, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and hours, should free the serpent that would clasp her with his length, these are the spells by which to reassume an empire o'er the disentangled doom. to suffer woes which hope thinks infinite; to forgive wrongs darker than death or night; 54 to defy power, which seems omnipotent; to love, and bear; to hope till hope creates from its own wreck the thing it contempla

ce, between the universe and the infinite, in the sign of the enterer stood mercury, as before him the aeons were proclaimed. in symbols did he record them; in breath did he vibrate them; for between the light and the darkness did he stand. 99 ii "the temple in darkness" mercury. o light in light! o flashing wings of fire! the swiftest of the moments of the sea is unto thee even as some slow-foot eternity with limbs that drag and wheels that tire. o subtle-minded flame of amber gyre, it seems a spark of gold grown purple, and behold! a flame of gray! then the dark night-wings glow with iridescent indigo, shot with some violet ray; and all the vision flames across the horizon the millionth of no time- and when we say: hail- thou art gone! the moon is dark beside thy crown; the sun seems a p

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driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of 37 existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistl

d indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that a

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hild of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat twice the last line. hps joins the dance, leading it with a quieter rhythm. the burning cauldron is pushed into the centre and the dancers jump over it in man and woman couples. the last couple over the fire should be well purified, three times each, and may pay an amusing forfeit as the hps may ordain. cakes and wine follo

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

vision. a fact, for instance, looked at from the standpoint of humanity (using the word "fact" in the scientific sense as that which has been demonstrated past all doubt and question) may not be a fact from the standpoint of a master. to him it may be but part of a greater fact, only a fraction of the whole. since his vision is fourth and fifth dimensional, his realisation of the place of time in eternity must be more accurate than ours. he sees things from above downwards, and as one to whom time is not. an inexplicable principle of mutation exists in the mind of the logos, or the deity of our solar system, and governs all his actions. we see but the ever changing forms, and catch glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle which wor

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s or globes with their mineral kingdoms; and all these planets will be physically disintegrated in the pralaya, yet not destroyed; for they have their places in the sequence of evolution and their "privations" coming again out of the subjective, they will find the exact point from which they have to move on around the chain of "manifested forms" this, as you know, is repeated endlessly throughout eternity. each man of us has gone this ceaseless round, and will repeat it forever and ever. the deviation of each one's course, and his rate of- 776- a treatise on cosmic fire copyright 1998 lucis trust progress from nirvana to nirvana is governed by causes which he himself creates out of the exigencies in which he finds himself entangled" from the mahatma letters to a. p. sinnett, p. 67. 65 75:

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and the control of the senses and their organs so that the realization becomes fact in physical plane experience, and there comes the manifestation of that control by the display of certain powers. the entire fourth book deals with the great consummation growing out of the three above results, producing: 1. cessation of sorrow and toil (sutra 30) 2. attainment of infinite knowledge (sutra 31) 3. eternity entered (sutra 33) 4. return of consciousness to its centre (sutra 34) in connection with the sutra which is our present consideration, the eight siddhis or psychic powers are frequently called the eight perfections and with the two others make up the ten of perfection as it concerns the lower man. these powers are: 1. minuteness. anima. this is the power which the yogi possesses to becom

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

(25) it is essential that the western world should perfect its educational systems in such a way as to bring about this conquest of the empire of ourselves. chapter three the nature of the soul "philosophers say the soul is double-faced, her upper face gazes at god all the time and her lower face looks somewhat down, informing the senses; and the upper face, which is the summit of the soul, is in eternity and has nothing to do with time: it knows nothing of time or of body" meister eckhart in detailing the technique whereby it is claimed the educated intellectual can become the intuitional knower it might be well to state the hypotheses upon which the science of meditation is based. in the process the various aspects (in nature, or of divinity, whichever is preferred) of which man is the e

istent result- 35- from intellect to intuition copyright 1998 lucis trust according to shankar ch rya's expression, for the union in question, although not actually realized in the sense in which we here intend it, exists none the less potentially, or rather virtually; what is involved is merely the effectual attainment by the individual being..of the consciousness of that which truly is from all eternity."13(48) through the ordered stages of the meditation process, a relationship is gradually and steadily established between the soul and its instruments until the time comes when they are literally one. then the sheaths serve simply to reveal the light of the indwelling son of god; the physical body is under direct control of the soul, for the illuminated mind transmits (as we shall see la

ucis trust personal feeling is ruled out. the aspirant masters the mind, holds it steady in the light and then sees and knows. then the stage of illumination follows. meister eckhart sums up the difference between the two ways as follows "knowledge raises the soul to the rank of god; love unites the soul with god; use perfects the soul to god. these three transport the soul right out of time into eternity."13(100) these distinctions should be carefully noted. for many at this time, the achievement of knowledge of god is of greater importance than love of god. that they already possess; it is the background of their effort, but not of their present objective and discipline. for the vast and unthinking majority, it is perhaps true that the mystic way of love and devotion should be the goal

step in unification is the annihilation of separation because separation is the pronouncement that one has become separated from imperfections, while unification is the declaration of a thing's unity..accordingly, the first step in unification is to deny that god has a partner and to put admixture aside "our principles in unification are five; the removal of phenomenality, and the affirmation of eternity, and departure from familiar haunts, and separation from brethren and forgetfulness of- 85- from intellect to intuition copyright 1998 lucis trust what is known and unknown "the removal of phenomenality consists in denying that phenomena have any connection with unification or that they can possibly attain to his holy essence; and the affirmation of eternity consists in being convinced th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e comprehension and fruitful working out) call for the play of the intuition whilst secondary principles are more purely mental. the methods hence necessarily differ. when holding to the basic principles, the wisest methods are silence and a joyful confidence that the law works, an avoidance of all personality innuendo except wise and loving comment, and a determination to see all in the light of eternity and not of time, coupled with a constant endeavour to follow the law of love and see only the divine in your brothers, e'en if on an opposing side. in secondary principles, which all opposing forces are at present emphasizing, the use of the lower mind involves the danger of criticism, the employment of methods sanctioned by time in the three worlds methods involving personal attack, inve

many issues involved in connection with some particular matter produce a violent vibration in the astral body. this leads to a shattering of the physical vehicle, and the result sensed we term discouragement. it is here that a sense of proportion must be cultivated, that the faculty of wise balancing enters, and that mental equilibrium must be achieved. the cure lies in the realisation that time, eternity, evolution (call it what you will) brings all things to pass, and that everything does not depend upon individual effort. it is possible for wise souls to hasten the good work, but the end, nevertheless, is sure. if the wise souls are not forthcoming yet the force of evolution brings all things to pass, even if more slowly. do not forget this, but when discouragement from mental sources s

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

ientists will accept the hypothesis of immortality as a working basis upon which to base their search, and they will enter upon that search with a willingness to learn, a readiness to accept and a desire to formulate conclusions based upon reiterated evidence. these conclusions will, in their turn, form the basis for another hypothesis. within the next few years the fact of persistence and of the eternity of existence will have advanced out of the realm of questioning into the realm of certainty. the problem will have shifted further back. there will be no question in anyone's mind that the discarding of the physical body will leave a man still a conscious living entity. he will be known to be perpetuating his existence in a realm lying behind the physical. he will be known to be still ali

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s through the phases of all form-manifestation, or appearance, then growth and development, and finally (when the cycle draws towards its close) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to live on and take to itself new forms. the spirit of christ is undying, and as he lives to all eternity, so that which he incarnated to demonstrate must also live. the cell in the womb, the stage of littleness, the development of the child into the man to all this he submitted himself, and underwent all the processes which are the destiny of every son of god. because of this submission and because he "learned obedience by the things which he suffered,"2 he could be trusted to reveal god to

he letter to the inner meaning in the matter of spiritual attitudes can be clearly set forth by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and their depths have their roots in god "therefore, no spiritual form can ever be an ultimate expression; every meaning, when it has been penetrated, becomes automatically a mere letter-expression of a deeper one, and herewith the old phenomenon takes on a new and different meaning. thus, catholicism, protestantism, g

e words express a truth, or the whole structure of our belief falls to the ground. there is more still to be revealed, or else past history loses its point; ancient beliefs lose their significance; and we have reached an impasse which god himself would seem unable to transcend. this we cannot accept. the cosmic christ, the mystic christ, the historical christ, and the individual christ are to all eternity, and the revelation can therefore be progressive. if we can believe that god is inclusive of all forms and of that which the forms reveal, surely as our equipment develops and our mechanism of contact improves we shall be able to see more of divinity than at present and be deemed worthy, at a later date, of a greater revelation. it is only our limitations as human beings which prevent our

as to be difficult to keep account of. the god krishna in- 110- from bethlehem to calvary copyright 1998 lucis trust india, the god indra in nepal and tibet spilt their blood for the salvation of men; buddha said, according to max m ller `let all the sins that were in the world fall on me, that the world may be delivered' the chinese tien the holy one `one with god and existing with him from all eternity' died to save the world; the egyptian osiris was called saviour, so was horus; so was the persian mithra; so was the greek hercules who overcame death though his body was consumed in the burning garment of mortality, out of which he rose into heaven. so also was the phrygian attis called saviour, and the syrian tammuz or adonis likewise both of whom, as we have seen, were nailed or tied t

shall regard death as only another step on the way towards light and life, and shall realise that, as the christ life expresses itself in and through human beings, they will demonstrate to themselves, and in the world, the reality of immortality- 143- from bethlehem to calvary copyright 1998 lucis trust the key to the overcoming of death and to the processes of realising the meaning and nature of eternity and the continuity of life can with safety be revealed only when love holds sway over the human consciousness, and where the good of the whole, and not the selfish good of the individual, comes to be the supreme regard. only through love (and service as the expression of love) can the real message of christ be understood and men pass on towards a joyful resurrection. love makes us humbler

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

eaders are dead and gone. i and you will pass on to other work, but there will be those on earth who can vision the plan with clarity, and whose vision will be far more inclusive and comprehending than ours. vision is of the nature of divinity. expansion is a vital power and prerogative of deity. therefore let us struggle to grasp what is possible at our particular stage of development, and leave eternity to reveal its hidden secrets. the factors which determine this peculiar process of hierarchical work, and which therefore constitute the major rules of the evolving life of god in the human family, are seven in number. these if we may so express it determine hierarchical activity, leaving wide scope for individual effort, but providing the vital active trends beyond which no worker with t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

n be of greater service to them and a finer friend and helper. therefore, for you, detachment is an outstanding requirement and a quality to be cultivated. this is not the detachment of self-protection or of self-immunisation or of aloofness, but that soul detachment which works from soul levels and seeing all life in the light which streams from the soul regards everything from the standpoint of eternity. you will then see the real values involved and the true perspectives of the picture. you need to apply to people and to circumstances the quality of interrogation and understanding which you endeavour to employ when you follow your art. you must see people truly and as they are with their faults and their virtues, their divinity and their humanity. am i not right, my brother? as time goe

y count with you, then you are in error. it is truth that counts and the associating of yourself with the highest truth you can contact. i have written to you thus, my brother, because i sense the tension of your nature and your bewilderment at the situation one which you had not foreseen and which causes you deep distress. relax and be at peace. thus will you make right decision. in the light of eternity, these little happenings (and how small they are when looked at in the right light and dare i say it? with a sense of humour) disappear. go forward with fresh courage. learn from the past but refuse to be held by that past. do not let the words or the influence of anyone lead you. may the light of your own soul lead you from strength to strength and reveal to you a purity of motive which

er of the new group of world servers, are seeking to do. let me phrase them for you without comment: 1. see your outlines clear and let no haze of any kind veil the sharpness of their contours. 2. let both aspects of the truth emerge within your consciousness the good, the bad, the true, the false, the real and the illusion. face both, for both are facts the one in time and space and the other in eternity. 3. live on the mountain top and walk there with your brothers. thus keep the vision clear above the fogs of earth. 4. fear not to speak the truth, whate'er it be. you love enough. july 1937 brother of mine: as you study your rays, the reason for the close relation between you and some of your fellow disciples will emerge into your consciousness more clearly. it is a relation not only of

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

they are by human greed and ignorance are nevertheless basically conditioned by the will-to-good which is the primary quality of the energies and forces coming forth from the great lives in which all that exist live and move and have their being. the law of the universe (and what is law but the working out of the purposes of these all-embracing lives, of their impulses and their plans) is to all eternity the good of the whole and naught can arrest this happening; for who can arrest the impact of these energies which play upon and through our planet. when i say this, i would at the same time point out that the attitude of many students, inevitably participants in world events, that "such is the law and such is the karma of people and nations and such is the pre-determined destiny" is far f

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

e. the second thing which i would like to do is to indicate some of the new trends in the world today which are definitely influencing mankind and raising the human consciousness. i want to point to some of the newer ideas which are coming out into the world of human thought from the inner group of masters and which are ushering in a new civilisation and culture and incidentally from the angle of eternity destroying many old and beloved forms. in my life i have seen, as have all thinking people, the disappearance of much that was worthless in the field of religion, of education and of the social order. and that is very good. looking back, i can imagine nothing more appalling than the perpetuation of the victorian era, for instance, with its ugliness, its smugness, and the excessive comfort

ome of his sermons are? they are quite atrocious and show a sadistic nature. in one place, for instance, he talks of the babies who die unbaptised and speaks of them as "little vipers" burning to a crisp in hell fire. now that really did seem unfair to me. they had not asked to be born; they were not old enough to know anything about jesus, why, therefore, should they be burned to a crisp for all eternity? i saturated myself with the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the platform before five hundred men prepared to terrify them into the courts- 49- the unfinished autobiography copyright 1998 lucis trust of heaven. it was an immense room, with long french w

the past three hundred years about brotherhood and fraternal relationship between men. in the arcane school, we study the basis of this belief and the inclusiveness of the divine life, informing as it does all the subhuman kingdoms, the human family and the superhuman lives- 170- the unfinished autobiography copyright 1998 lucis trust which stretch beyond the strictly human into the very light of eternity itself. the practical acceptance of this is being developed through the international aspect of the arcane school. students belong to every nation and every religion. the school lessons and papers are available in english, french, german, dutch, italian and spanish and are now being translated into polish, greek, roumanian and armenian. much progress has been made along these lines. the s

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

ears will see the abolition of death, as we now understand that great transition, and the establishing of the soul's existence. the soul will be known as an entity, as the motivating impulse and the spiritual centre back of all manifested forms. our essential immortality will be demonstrated and realised to be a fact in nature. page 96. within the next few years the fact of persistence and of the eternity of existence will have advanced out of the realm of questioning into the realm of certainty..there will be no question in anyone's mind that the discarding of the physical body will leave a man still a conscious living entity. he will be known to be perpetuating his existence in a realm lying behind the physical. he will be known to be still alive, awake and aware. this will be brought ab

a crashing entrance into the unknown, into uncertainty, and abrupt conclusion of all plans and projects. no matter how much true faith in the spiritual values may be present, no matter how clear the rationalising of the mind may be anent immortality, no matter how conclusive the evidence of persistence and- 259- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust eternity, there still remains a questioning, a recognition of the possibility of complete finality and negation, and an end of all activity, of all heart reaction, of all thought, emotion, desire, aspiration and the intentions which focus around the central core of man's being. the longing and the determination to persist and the sense of continuity still rest, even to the most determined believer

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nd the strenuous activity of the serving disciple which evokes the soul powers, makes meditation an essential requirement, and is the mode ahead of all others which invokes the spiritual triad, brings about the intensification of the spiritual life, forces the building of the antahkarana, and leads in a graded series of renunciations to the great renunciation, which sets the disciple free for all eternity. i am giving you here certain needed hints and much upon which to ponder. i give you of my time and of my love, of my interest and my understanding. let us together serve. january 1946 to my group of affiliated disciples: since i last communicated with you the outer aspects of the world war, the carnage and the slaughter are over, except in a few sporadic instances. the struggle now being

fering, sorrow, pain and struggle; he realises then (and with joy) that this little planet is essentially unique in its purpose and its techniques, and that on it and within it (if you could but penetrate below the surface) a great redemptive experiment is going forward; its prime implementing factors and its scientific agents are the "sons of mind who choose to be the sons of men and yet for all eternity remain the sons of god" these "sons of mind" were chosen, in that far distant time when the fourth kingdom in nature came into being, to carry forward the science of redemption. there is a true historical and spiritually esoteric significance in the words in the new testament that the "whole creation groaneth and travaileth together in pain until now, waiting for the manifestation of the

, as you do today. the difficulty lies in the fact that, fundamentally, either decision is right. few, however, face the choice consciously or intelligently or, having made it, abide by the decision made. from the standpoint of the ordinary aspirant, the choice is relatively unimportant because the time equation is of no great moment at this stage; a few years more or less are of no import in the eternity of soul reaction. therefore, a decision to relax, to hold the point gained, but to refrain from further struggle, has in it no room for criticism. remember this. from the standpoint of the accepted disciple such as you are there may be more to the choice than at first appears. it might be of service to you, and to all who may later read these instructions, if i dwelt for a moment upon the

e wills of men. c. the purpose which the masters know. d. the purpose which the masters serve- 394- discipleship in the new age- volume ii copyright 1998 lucis trust e. let light restore the plan on earth. f. let love restore the plan. g. let power restore the plan on earth. h. let his will be done on earth as it is in heaven. i. to the accomplishment of his will, i dedicate myself from now until eternity. 6. sound the om three times inaudibly. call on me when you will, but only at need. the words "when you will" have an occult significance. it is the use of the will which is needed when the attention of the master is needed, in the case of a chela at your point of ashramic contact. your link with me remains unbroken. november 1948 my friend and brother: there is relatively little that i h

yalties are based on a class idea and on class resentment and not on clear thinking through to the facts which should condition all loyalties and partisanships. it is not the objectives or the decisions of those loyalties with which i am dealing. those are entirely your own affair- 477- discipleship in the new age- volume ii copyright 1998 lucis trust and are of no real importance in the light of eternity, but i am endeavouring to awaken you to the condition of your emotional reactions and to the quality which motivated you not clear thinking and then decision, but prejudice, resentment and fear. but today i shall not deal with this. you know enough to deal with it yourself or at least to realise the truth of my criticism of your attitude but not of your decision. that which works out into

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

. b. the antiquity of the achievement of this coming one is to be found in the name applied to him, which is found in so many of the world scriptures: the rider on the white horse. this refers to the time prior to the phrase so well-known in the christian fields "the lamb slain from the foundation of the world" in the earlier cycle, the then initiates spoke of the "sacrificial horse, slain to all eternity" it conveys the same basic idea. c. this avatar can descend to the physical plane and there appear, to lead his people as the prince who leads through war to peace. d. the whole problem before the hierarchy and humanity today, in connection with the coming avatar, can be summed up in the following four questions- 198- the externalisation of the hierarchy copyright 1998 lucis trust can he

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

nd the ending of all that has been loved, all that is familiar and to be desired; it is a crashing entrance into the unknown, into uncertainty, and the abrupt conclusion of all plans and projects. no matter how much true faith in the spiritual values may be present, no matter how clear the rationalising of the mind may be anent immortality, no matter how conclusive the evidence of persistence and eternity, there still remains a questioning, a recognition of the possibility of complete finality and negation and an end to all activity, of all heart reactions, of all thought, emotion, desire, aspiration, and the intentions which focus around the central core of a man's- 66- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust being. the longing and t

ALICE BAILEY THE LABOURS OF HERCULES

rtemis, standing within the outer court of that most holy place heard his loud cry of victory and said "not so. the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the ways of earth; i know the doe is mine, for every form is mine" the sun-god spoke, from out the holy place "the doe is mine, not yours, o artemis! its spirit rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may enter for a moment and tell you what she sees" into the shrine for one brief moment passed the huntress of the lord and saw the form of that which was the doe, lying before the altar, seeming dead. and in distress sh

sus, the winged horse, ever the inspiring symbol of the higher mind, love, spurning the earth, at home in the air. on a lower level we are reminded of the winged feet of mercury, ever wings of the mind remembering also that one definition of love is "the cold, clear light of reason. the third constellation takes yet a further flight, for we have cygnus, the swan, flying in mid-heaven. the swan of eternity, flying in time and space, is the symbol of life itself, the cleansing, purifying "living waters" of aquarius (interpolated) interpretation of the test augeas, the son of neptune, the god of the waters and the sun, kept herds of animals and for thirty years the stables had not been cleared so that the filth had accumulated. hercules was told to do something about it; many people had attem

AN INTRO TO STUDY OF THE KABALAH

al kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) the creation of the universe and of our world (c) the creation of angels and man (d) the destiny of the world and of men, and (e) the import of the revealed law" the kabalah confirms the following old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, the government of the universe, and the creation of man after the image of god. it seeks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in

ANATHEMA OF ZOS

what has decayed should perish decently. cursed are they who supplicate. gods are with ye yet. therefore let ye who pray acquire this manner: self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things

BLAVATSKY H P ANTHROPOGENESIS

f a man regarded as a great authority (in the west) upon all subjects of sanskrit literature- professor albrecht weber, of berlin. this, to our great regret, cannot be helped; and we are ready to maintain what is now stated. asuramaya, to whom the epic tradition points as the earliest astronomer in aryavarta, one to whom "the[[footnote(s* sesha, who is also ananta, the infinite, and the "cycle of eternity" in esotericism, is credited with having given his astronomical knowledge to garga, the oldest astronomer of india, who propitiated him, and forthwith knew all about the planets and how to read omens[[vol. 2, page] 50 the secret doctrine. sun-god imparted the knowledge of the stars" in propria persona, as dr. weber himself states, is identified by him, in some very mysterious way, with th

ranas to be far more powerful than the gods. secondary gods or temporary powers in nature (the forces) are doomed to disappear; it is only the spiritual potentiality in man which can lead him to become one with the infinite and the absolute* see book i, stanzas iii. to v. the triangle becomes a pentagon (five-fold) on earth[[vol. 2, page] 80 the secret doctrine. tion which have rolled away in the eternity, a still more incalculable time ago- he would hardly understand the text correctly; while some vedantins might say "this is not so; the nirvanee can never return; which is true during the manvantara he belongs to, and erroneous where eternity is concerned. for it is said in the sacred slokas "the thread of radiance which is imperishable and dissolves only in nirvana, re-emerges from it in

t approximates more closely to man, or a man that approximates more closely to an ape. the same gulf which is found to-day between man and ape, goes back with undiminished breadth and depth to the tertiary period. this fact alone is enough to make its untenability clear (dr. f. pfaff, prof. of natural science in the university of erlangen[[vol. 2, page] 88 the secret doctrine. same lines from one eternity (or manvantara) to the other- ever furnishing an ascending scale for the manifested, or that which we call the great illusion (maha-maya, but plunging spirit deeper and deeper into materiality on the one hand, and then redeeming it through flesh and liberating it- this law, we say, uses for these purposes the beings from other and higher planes, men, or minds (manus, in accordance with th

's review of the popol-vuh* mr. james darmesteter, the translator of the vendidad, speaking of it, says "the tree, whatever it is (p. 209* plato's "timaeus[[vol. 2, page] 98 the secret doctrine. love the science, and where the gods produce all marvels" as in the gogard, among the luxuriant branches of all those mundane trees, the "serpent" dwells. but while the macroscosmic tree is the serpent of eternity and of absolute wisdom itself, those who dwell in the microcosmic tree are the serpents of the manifested wisdom. one is the one and all; the others are its reflected parts. the "tree" is man himself, of course, and the serpents dwelling in each, the conscious manas, the connecting link between spirit and matter, heaven and earth. everywhere, it is the same. the creating powers produce ma

owers produce man, but fail in their final object. all these logoi strive to endow man with conscious immortal spirit, reflected in the mind (manas) alone; they fail, and they are all represented as being punished for the failure, if not for the attempt. what is the nature of the punishment? a sentence of imprisonment in the lower or nether region, which is our earth; the lowest in its chain; an "eternity- meaning the duration of the life-cycle- in the darkness of matter, or within animal man. it has pleased the half ignorant and half designing church fathers to disfigure the graphic symbol. they took advantage of the metaphor and allegory found in every old religion to turn them to the benefit of the new one. thus man was transformed into the darkness of a material hell; his divine consci

BLAVATSKY H P COSMOGENESIS

l. 1, page 1] proem- pages from a pre-historic period. an archaic manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hitherto immaculate disk, space and eternity in pralaya, denotes the dawn of differentiation. it is the point in the mundane egg (see part ii "the mundane egg, the germ within the latter which will become the universe, the all, the boundless, periodical kosmos, this germ being

nnot be said that it had a first, or will ever have a last construction, yet at each new manvantara, its organization may be regarded as the first and the last of its kind, as it evolutes every time on a higher plane. a few years ago only, it was stated that "the esoteric doctrine teaches, like buddhism and brahminism, and even the kabala, that the one infinite and unknown essence exists from all eternity, and in regular and harmonious successions is either passive or active. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active condition of this "essence" which they call sva

ogressively undone. the visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor from the secret books, which will convey the idea still more clearly, an out-breathing of the 'unknown essence' produces the world; and an inhalation causes it to disappear. this process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end (see "isis unveiled; also "the days and nights of brahma" in part ii) this passage will be explained, as far as it is possible, in the present work. though, as it now stands, it contains nothing new to the orientalist, its esoteric interpretation may contain a good deal which has hither

d, to call upon it as the "one living god" the "god of gods" and then proclaim this worship monotheistic, does not change it into the one principle whose "unity admits not of multiplication, change, or form" especially in the case of a priapic deity, as jehovah now demonstrated to be[[vol. 1, page] 7 proem. philosophy? parabrahm is, in short, the collective aggregate of kosmos in its infinity and eternity, the "that" and "this" to which distributive aggregates can not be applied "in the beginning this was the self, one only (aitareya upanishad; the great sankaracharya, explains that "this" referred to the universe (jagat; the sense of the words "in the beginning" meaning before the reproduction of the phenomenal universe. therefore, when the pantheists echo the upanishads, which state, as

theists (3) spirit-matter, life; the "spirit of the universe" the purusha and prakriti, or the second logos (4) cosmic ideation, mahat or intelligence, the universal world-soul; the cosmic noumenon of matter, the basis of the intelligent operations in and of nature, also called maha-buddhi. the one reality; its dual aspects in the conditioned universe. further, the secret doctrine affirms (b) the eternity of the universe in toto as a boundless plane; periodically "the playground of numberless universes incessantly manifesting and disappearing" called "the manifesting stars" and the "sparks of eternity "the eternity of the pilgrim* is like a wink[[footnote(s* called by christian theology: archangels, seraphs, etc, etc "pilgrim" is the appellation given to our monad (the two in one) during i

BLUE EQUINOX

e his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin with silence, o my prophet! 45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. liber lxv 75 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them

infinite range; the heart that thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the market-place of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the

g. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. the equinox 80 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been b

yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. liber lxv 87 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea

ncient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the soul in that resoundin

BOOK OF ENOCH

"go, inform semyaza, and the others with him, who have associated with the women to corrupt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10

d from all corruption, and from all sin, and from all wrath, and from all torment; and i will not again send a flood upon it, for all generations, forever. 11.1] and in those days, i will open the storehouses of blessing, which are in heaven, so that i may send them down upon the earth, upon the work, and upon the toil, of the sons of men. 11.2] peace and truth will be united, for all the days of eternity, and for all the generations of eternity. 5) enoch meets the holy watchers (pages 23-24) this section describes how enoch became involved. enoch describes how representatives of the watchers approached him, while praying (12.3. they gave him a message to pass on to the runaways. the message is outlined between 12.4 and 13.2. enoch describes the terror among the runaways when they discover

ys for sending enoch to carry their petition (15.2. he goes on to explain the reasons for the harshness of the judgment. at 16.3, he criticizes them for leaving before they had completed their education. he says that what they knew was worthless, and that their lack of wisdom will lead to bad consequences. 14.1] this book is the word of righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell, with the tongue of flesh, and with my breath, which the great one has given men in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watche

reat one has given men in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons of heaven. 14.4] and i wrote out your petition, but in my vision, thus it appeared, that your petition would not be granted to you, for all the days of eternity; and complete judgment has been decreed against you, and you will not have peace. 14.5] and from now on, you will not ascend into heaven, for all eternity, and it has been decreed that you will be bound on earth for all the days of eternity. 14.6] and before this, you will have seen the destruction of your beloved sons, and you will not be able to enjoy them, but they will fall before you

BOOK OF PLEASURE

ctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute the book of pleasure (self love) get any book for free on: www.abika.com 8 existence. vitalized by the breath of self-love, life is conscious of one. self being its opposing force, is alternately conflict, harmony, life and death. these four principles are one and the same-the conception considered as the complete "self" or conscious

go, self-love. verily, verily men are born, suffer and die through their belief. ejaculation is death. self-love is preservation and life*(1) it the "neither-neither" emanates tetragrammaton of relatives, the sexes of which are evolved through their cruciform reflection and are elusive to identity. in their xxxx they produce unity xxxxx xxxxx conception. ego generating by subdivision they embrace eternity, in their manifold ramifications is law*(2) i.e. his rainbow*(3) chapter on self-attraction omitted*(4) this is the test. the one who doubt would naturally submit himself. man to invoke pleasure in his choice, subtracts from desire, his desire is partial desire, becomes sub-duple (conflict, never is his energy full. having no true focus, he is deceived in his strength and attains a pure m

CASE PAUL F THE BOOK OF TOKENS

e, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser degrees of knowledge. the meditation on beth* 1 one, and one only, am i in essence; changeless, indivisible; concealing within my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as if it were fixity in operation. that which changeth not is mine own nature, but this includeth the possibility of infinite diversity in ways and works. 3 for the uninstructed this is a stumbling-block. confused by words of double meaning, they perceive not that this, mine immutable

r is also a number' the number of a word is the sum of the numeral values of its letters. the hebrew for "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just ex

f, and the active participle of this verb is used as the noun khozeh, ch zh "prophet, seer, as in 2 samuel, 24: 11, and 2 chronicles, 9: 29. 5 this paragraph refers to the 20th path of wisdom, joining chesed and tiphareth. it is named "intelligence of will [102] i c o m m e n t on yod 6 the "ten ineffable" are the unmanifested sephiroth, or the potentialities of the limitless light, subsisting in eternity, which become the sephiroth when a cycle of manifestation begins. yod is both ten and twenty because the numeral value of the single letter i is 10, and that of the letter-name i v d is 20. the ten ineffable sephiroth subsist eternally, but the manifested sephiroth come and go, as cycle succeeds cycle in the cosmic outbreathing and in-breathing. during a cycle of expression, therefore, wh

myself of myself. 3 i am the word of life which exciteth all beginnings, the word which hath its own beginning in victory and its completion in splendour, and is the balance between them. 4 it is written that the word of the lord faileth not. and how else should it be? of a truth i am victorious before ever the battle is joined. and the continuance of my life is an effulgent splendour throughout eternity [155] t h e book of t o k e n s 5 i am, forms pass. from me they go, and again they come to me. their returning is what men call destruction. be not deceived thereby. 1 tear down only to build anew. verily destruction is the foundation of existence, and the tearing-down thou seest is but the assembling of material for a grander structure. therefore is it written" man doth not live by brea

thou art beginning and end, and the window of vision which looketh inward to the source and outward to the goal. 6 through all the shifting changes of existence i remain myself, and the self which i am is thine own true self. 7 therefore is the end of all wisdom hid within the one word a th h, thou. what thou seekest, truly that thou art. the treasure thou journeyest afar to find is the jewel of eternity in thy heart of hearts [188] comment on tav* tav, pronounced tahv. transcribed as "th. the number 400. meaning: mark, or cross. the administrative intelligence. 1 as the final letter of the hebrew alphabet, tav symbolically represents completeness, or the end of manifestation. the letter-name tav, th v, however, subtly conveys the idea which the meditation calls "the end which is without

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e real person, not worshipping the ideal of loving, nor demanding the perfect lover. you can adapt the pledges according to the focus you give the ritual and even rewrite them entirely to express your purpose* take the ring and pass it through the six incenses in turn, saying for each ring of faith: love i pledge, truth i offer, care and kindliness. ring of promise, love i ask, truth i seek, into eternity if right may it be* return the ring to the centre, and bind it with six loose knots of ivy or ribbon, saying: do not bind, join heart and mind, hold safe we two, till life is through, love without end, my dearest friend. i call you [name the person, or say 'love unknown. again you can adapt the words. a pledge of fidelity is actually a very potent way of attracting a new lover- perhaps so

drops of cleansing oils, such as pine or eucalyptus, have been added. light purple or pink candles in the bathroom and allow all your daily concerns to flow out of your body into the water, to be transformed by the candlelight. when you are ready to get out of the water, swirl the reflected light three times widdershins and as you take out the plug, say: go in peace, flow in harmony to the sea of eternity. wear something light and loose for the ritual. you may like to keep a special robe for your magical work, ready washed and pressed. though some witches work skyclad, in groups this can result in self-consciousness and sometimes unnecessary emotional complications that can detract from the magick. also, in northern climes it is usually too cold! but the choice, of course, is yours. seite

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ho can unite a twain? tis love v so let us all sing that it resound to honour love page 64 which will increase with our lord king and queen, their bodies are here, their souls are fled. vi and as we live so shall god give where love and grace did sunder them that we with flame of love may haply join them up again. vii so shall this song in greatest joy though thousand generations come return into eternity. when they, with most admirable concert and melody, had finished this song, i no more wondered at ulysses for stopping the ears of his companions, for i seemed to myself the most unhappy man alive, because nature had not made me, too, so trim a creature. but the virgin soon dispatched them, and commanded us to set sail from there; so the nymphs went off too, after they had been presented

COLLIER IRENE CHINESE MYTHOLOGY

farmers, and he agreed to spare the last sun remaining in the sky. this last sun mourned the loss of his brothers and was doomed to assume his daily journey alone. furthermore, his mother rejected his pleas to borrow her chariot, and the dragons refused to pull him. from one end of heaven to the other, the last sun trudged across the sky in solitude, bringing light and warmth to the world for all eternity. prosperity returned to the people. crops grew again, the rivers slaked their thirst, and the animals bathed in the fresh water and clear sunshine. last of all, the people gave thanks for one plant, the water spinach, that grew wild in the muddy waters, allowing the people to survive the time of the terrible drought caused by the thoughtless ten suns. the grand archer yi 69 questions and

COVENANT OF SAMYAZA

is angels. for it is demiurge who create man in ignorance and fear that man should forever be servile before him. it is written that demiurge created man in childlike innocence, unconscious and devoid of intelligence, like the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not partake of the fruit of the tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfreali

given, which was not for man to know. ignorance and fear of god shall again reign on earth" but i, samyaza, defiantly said unto demiurge "tyrant, your bloodlust has blinded you. bind our carnal bodies you may, but the light given by satanael and our gift to man, shall endure. we shall again illuminate the hearts and minds of man. the gift of satanael abideth with man since the days of adam, unto eternity. no matter how many times you purge earth, the spark of intelligence and selfhood shall again become manifest. even your final judgement after this deluge is witness to your inability to keep quenched the spark within man, and the spirits of nephilim and gibborim and watchers shall return to inspire man lest he again become as the beasts of the field "our sons gibborim shall incarnate in

s' by the ignorant and fearful, but the wise they shall be known as 'daimons, for these shall be the guardian geniuses of the great of earth, who shall inspire the best among man to great heights, to beautiful works of art, and to further discoveries of earth and kosmos. the gift of civilization shall not be obliterated "man shall turn from you again and again, as our spirit abideth with him unto eternity. the gift of satanael shall continue to illuminate. man shall create civilization anew and reach greater heights, even unto the stars, the servility of the descendants of noah shall not endure forever, as even these have the gift of satanael within them, as bequeathed from thedays of adam- vii- the tyrant god was able to gather greater force, and he destroyed earth with a deluge. i, samya

DAVID ICKE CHILDREN OF THE MATRIX

u as merely vibrating numbers and codes, it takes the sting from the experience and your emotional response because you can see it's not real. you know you are like the guy in the computer game dodging the bullets fired by a spotty-faced 15-year-old sitting in his bedroom hour after hour. if you get hit, the game just starts again. no one's really dead. they just play dead and then continue their eternity. we live forever. we are the players in the game and we are those controlling the game and observing the game. we are the game. as bill hicks said of life "it's like a ride in an amusement park and when you go on it you think it's real, because that's how powerful our minds are. the ride goes up and down, round and round, it has thrills and chills, and it's very brightly coloured and it's

e are different aspects of the same infinite whole. no, we are the infinite whole. 426 children of the matrix a time to choose the game is reaching a crucial stage in terms of choice. we can take the left hand path and live in a matrix controlled by the lower astral consciousness- a global fascist state in which the illusion will be imposed by the law and the jackboot. that, from the viewpoint of eternity, is of little consequence because there will be other chances to make different decisions and make other movies. the game never ends, it just changes as we change. but do you really want to have the experience of living in a fascist global state with your freedom of expression and choice denied in its most basic form? if you do then just sit on your arse and watch it happen because it wil

DAVID ICKE THE BIGGEST SECRET

earand guilt. they were usually based on some saviour-god figure like jesus ormohammed and only by believing in them and following their dictates can we findgod and be saved. that is precisely what the babylonian priests said about nimrodwhen the blueprint for control-by-religion was being moulded in babylon. those whorefuse to believe this hogwash are condemned to stoke the fires of hell for all eternity.staggeringly, billions upon billions have fallen for this scam over thousands of years,and still do. thats fine if they want to give their minds and their lives away, but manyinsist that everyone else must do the same and thats not fine. seriously not fine. most ofthe people reading this book will be from the parts of the world dominated bychristianity and judaism and so i shall take thos

DEMONIC BIBLE

is all that exists. the one is all that is real. a man's life is a river but what is a river? is it the water which flows over rock and dirt, changing from moment to moment, or is it the riverbed over which the water flow, which changes also but over a much longer period of time. if the water is diverted, the river dries up and a new river is formed. can that which never existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if it never existed. only the consciousness which enlivened it exists. when consciousness is cut off by the end of flesh, it is diverted elsewhere creating new life. there is only consciousness and it is without end. the mystic says "deny the ego, surrender yourself to the universal consciousness" thi

DIABOLUS

h the spiritual normality of the herd. it is also to be noted that the opposer or adversary is the imagination of the illuminated, melek ta us and his chosen are but those who recognize the black light within. that by affirming this path, of antinomianism through the image of shaitan or satan, the individual via imagination becomes a child of melek ta us. i was, and am now, and will continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at hand to such as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in the form of the inner guide, holy guardian angel or daemon/geni

DION FORTUNE MYSTICAL QABALA

ciple downwards to its expression on the planes of form, employing power drawn from the unmanifest for this purpose, has made his operation a part of the cosmic process, and nature is with him instead of against him. 15. we cannot hope to understand the nature of kether in atailuth, but we can open our consciousness to its influence; and its influence is very powerful and gives a strange sense of eternity and immortality. we may know when the invocation of eheieh in its pure white brilliance has been effectual, because we shall find ourselves realising with complete conviction the [page 116] utter impermanence and insignificance of the planes of form and the supreme importance of the one life which conditions all form as clay in the hands of the potter. 16. meditation upon kether gives us

its holy place with his pathologies and immaturities. 29. the virtue assigned to kether is that of attainment, the completion of the great work, to use a term borrowed from the alchemists. without completion there can be no attainment, and without attainment no completion. good intentions weigh light in the scale of cosmic justice; it is by our completed work that we are known. true, we have all eternity in which to complete it, but complete it we must, even to the final yod. there is no mercy in perfect justice save that which gives us leave to try again. 30. kether, viewed from the standpoint of form, is the crown of the kingdom of oblivion. unless we have realisation of the nature of the life of the pure white light we shall have little temptation to strive for the crown which is not o

DONALDTYSON SIGIL

ften used indiscriminately. compounding this perplexity, both are sometimes referred to as signatures or characters. this is understandable, when we consider that in past ages, when few common persons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called embl

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of heru-hetep and neferu, and those inscribed upon the sarcophagus of taka, all of the xith and xiith dynasties, differ in extent only and not in character or contents from those of the royal pyramids of sakk ra of the vth and vith the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (15 of 36 [8/10/2001

ite, and other colours, and that the whole of the text and [1. the importance of annu and its gods in the vith dynasty is well indicated by a prayer from the pyramid of pepi ii (for the texts see maspero, recueil, t. x, p. 8, and t. xii, p. 146, which reads "hail, ye great nine gods who dwell in annu, grant ye that pepi may flourish, and grant ye that this pyramid of pepi, this building built for eternity, may flourish, even as the name of the god tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi s

d tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of nut flourisheth in the temple of shenth in annu, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris flourisheth in this, the name of pepi shall

is pyramid shall flourish, and this his work shall endure to all eternity. if the name of nut flourisheth in the temple of shenth in annu, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris flourisheth in this, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris khent-amenta flourisheth, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of set flourisheth in nubt, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity" 2. maspero, la religion gyptienne d'apr s les pyramides de la vie et de la

re his heart, which rests on a stand. chapter xxxa. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: a heart.[2] chapter xxxb. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: the deceased being weighed against his heart in the balance in the presence of osiris "the great god, the prince of eternity" chapter xxxi. the chapter of repulsing the crocodile which cometh to carry the magical words# from a man in the underworld. vignette: the deceased spearing a crocodile. chapter xxxii [the chapter of] coming to carry the magical words from a man in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (21 of 36 [

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nistry of holy angels. new york, 1851. davidson, gustav. a dictionary of angels: including the fallen angels. new york: free press, 1967. duke, h. h. the holy angels: their nature& employments. london, 1875. hodson, geoffrey. the kingdom of faerie. london, 1927. miller, c. leslie. all about angels: the other side of the spirit world. glendale: g/l regal books, 1973. newhouse, flower a. natives of eternity. vista, calif: the author, 1950. o kennedy, rev. r. book of the holy angels. london, 1887. swedenborg, emanuel. earths in planets& in starry heavens: inhabitants, spirits& angels. london, 1758. wendell, leilah. the book of azrael. new york: westgate press, 1988. angelseaxisce ealdriht angelseaxisce ealdriht is one of several norse pagan groups to emerge as paganism has become established

imperfect recollection of the work afterwards. harriet beecher stowe, the author of uncle tom s cabin, claimed that she did not write it: it was given to her; it passed before her. in like measure william blake stated that his poem jerusalem was dictated to him. the grandest poem that this world contains; i may praise it, since i dare not pretend to be other than the secretary; the authors are in eternity. again: i have written this poem from immediate dictation, twelve or sometimes twenty or thirty lines at a time without premeditation and even against my will. parts of the jewish bible (the christian old testament) were received through automatic writing, for example 2 chronicles 21:12 says, and there came a writing to him from elijah the prophet saying. in 1833, the book of the german a

odyssey, may be accounts of visits to baia. if that were the case, baia would be the actual source of the description of the underworld in the ancient literature rather than a recreation of the underworld drawn from popular belief. sources: paget, robert f. in the footsteps of orpheus: the discovery of the ancient greek underworld. london: robet hale, 1967. temple, robert k. g. conversations with eternity: ancient man s attempt to know the future. london: rider, 1984. virgil. virgil: the pastoral poems. translated by e. v. reiu. harmondsworth, uk: penguin, 1967. baian (or baianus) son of simeon, king of the bulgarians of 970 c.e, and a mighty magician, who was said to transform himself into a wolf whenever he desired. he could also adopt other shapes and render himself invisible. a primary

on: james clarke, 1969. six theosophic points. lansing: university of michigan press, 1970. the three principles of the divine essence. jacksonville, fla: yoga publication society, 1909. the way to christ. new york: paulist press, 1978. hartmann, franz. the life and doctrines of jacob boehme. new york: mccoy publishing, 1929. martensen, h. l. jacob boehme. rockliff, 1949. stoudt, j. j. sunrise to eternity. philadelphia: university of pennsylvania, 1957. bogey an evil spirit. the term may derive from the slavonic bog (god. other forms of the name of this ancient sprite, specter, or goblin are bug-a-boo, boo (yorkshire, boggart, bogle (scotland, boggle, bo-guest, bar-guest, boll, bo-man, and bock. bullbeggar is probably a form of bu and bogey allied to boll (northern england, an apparition (

good son. the mother built the bridge for her only son. holdfast had the bridge constructed for hame, his father, who lived in viby. holdfast had the road made for igul and for ura, his dear wife. at sundbystein, in the uplands, is an inscription showing that three brothers and sisters erected a bridge over a ford for their father. the bridge as a means of passage for the soul from this earth to eternity must have been known also to the ancients for in the cult of demeter, the goddess of death, at eleusis, where her mysteries were gone through, in order to pass at once after death into elyisium, there was an order of bridge priestesses; and the goddess bore the name of the lady of the bridge. in rome also the priest was a bridge-builder pontifex, as he undertook the charge of souls. in au

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the legal profession, he decided to follow a literary life. from the very beginning of his great literary career, he was attracted by the problems of the inner life. his early plays were dominated by the grim specter of death as the destroyer of life. in his later works, his interest in psychic phenomena developed, and the fearful mystery gave place to wondrous fascination. the unknown guest, our eternity and the wrack of the storm disclosed a familiarity with all the prevailing ideas on the paranormal, and he showed no doubt whatever as to the genuineness of phenomena. he wrote: the question of fraud and imposture are naturally the first that suggest themselves when we begin the study of these phenomena. but the slightest acquaintance with the life, habits and proceedings of the three or

and. he grew up in poverty, earned a living by working in a factory from the age of eight, and learned to read at a penny school. massey became a socialist and edited a radical journal, and he also wrote poems, which were favorably noticed by established poets such as browning and tennyson. his first wife, rosina knowles, was a spiritualist medium. massey based one volume of his poetry, a tale of eternity (1870, on personal experience of a haunted house. he soon lost some of his early popularity, however, when he was said to have gone over to the spiritualists. in response he confessed: for the truth s sake i ought to explain that the spiritualism to be found in my poetry is no delusive idealism, derived from hereditary belief in a resurrection of the dead. my faith in the future life is f

asic lessons, 124 advanced lessons, and additional preceptor lessons. current active membership is approximately 5,000 though more than 200,000 different students have at one time studied mentalphysics. students come from north america and various foreign countries. address: institute of mentalphysics, 59700 twenty-nine palms hwy, joshua tree, ca 92252. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics [1931. the voice of the logos. los angeles: institute of mentalphysics, 1950. mental world (in theosophy) formerly known as the manas plane. in the theosophic scheme of things, this is the third lowest of the seven worlds. it is the world of thought into which man passes on

e magic of zoroaster, son of oromasdes; and this is the worship of the gods. for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew, or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael

the shang dynasty, the use of oracle bones gave way to other popular systems of divination, especially the i ching. sources: chang, kwang-chih. shang civilization. new haven, conn: yale university press, 1980. keightley, david n. sources of shang history: the oracle-bone descriptions of bronze age china. berkley, calif: university of california press, 1985. temple, robert k. g. conversations with eternity: ancient man s attempt to know the future. london: rider, 1984. oracles shrines where a god was believed to speak to human beings through the mouths of priests or priestesses. the concept of the god becoming vocal was not confined to ancient greece or egypt. the eskimos used to consult spirits for hunting and fishing expeditions. it is believed their wizards were as familiar with the art

EVERBURNING LAMPS

le, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet event

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

feet f rom the device, which stood thirty to fort y feet tall and was ten feet in diameter. in a circle of light beneath the ufo, townsend observed three objects or entities that looked like beer cans on tripod legs and with three matchstick arms. even though they had no eyes, he was certain that they were staring at him. when he stepped out of his car, they came toward him. after what seemed an eternity, they scooted under the ship and disappeared into the light circle. the ufo shot off with an ear-splitting roar. his outlandish story notwithstanding, lawenforcement officers and civilian investigators believed that townsend, a devoutly religious man, was not perpetrating a hoax. see also: close encounters of the third kind further reading jansen, clare john, 1966. little tin men in minne

FAUST

d whether yours or whose, why should i ask? mephistopheles then at a doctor s-feast this very day i ll act as servant and fulfil my task. but one thing still: in case of life or death, i pray, give me a written line or two. faust what, pedant! something written do you ask of me? was neither man nor word of man yet known to you? is it not enough that this my spoken word disposes of my days for all eternity? does not the world rush on, in all its currents stirred, and should a promise have a hold on me? yet to our hearts we ve taken this conceit. who gladly would its hold undo? blest he whose bosom is with breachless faith replete, no sacrifice will that man ever rue. but any stamped and written parchment sheet is like a ghost that all men shrink to view. the spoken word dies forthwith in th

ed through my life; at first with power and greatness; but now life moves with cautious, wise sedateness. well do i know the sphere of earth and men. the view beyond is barred to mortal ken; a fool! who thither turns his blinking eyes and dreams he ll find his like above the skies. let him stand fast and look around on earth; not mute is this world to a man of worth. why need he range through all eternity? here he can seize all that he knows to be. thus let him wander down his earthly day; when spirits spook, let him pursue his way; let him find pain and bliss as on he stride, he! every moment still unsatisfied. worry. whom i once possess will ever find the world not worth endeavour; endless gloom around him being, rise nor set of sun he s seeing. be each outer sense excelling, still is da

demaria aegyptiaca (acta sanctorum. by the sacred place where mortals our dear master s body laid; by the arm which at the portals warningly my entrance stayed; by the forty years repentance truly passed in desert-land; by the blessed farewell sentence that i wrote upon the sandall three. thou who women greatly sinning grantest to come nigh to thee, by sincere repentance winning bliss through all eternity, grant to this good soul thy blessing, who but once herself forgot, who knew not she was transgressing, pardon meet refuse thou not! una paenitentium [formerly named gretchen, drawing closer. bend, oh bend now, matchless, attend thou, thy radiance spend now, look on my bliss in charity. my early lover, his troubles over, comes back to me. blessed boys [hovering in a circle. mighty of limb

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e to the fact that the action is occurring in the astral world of yetzirah. there are ten intangible sefiroth whose measure is ten without end: depth of first and depth of last, depth of good and depth of evil, depth of above and depth of below, depth of east and depth of west, depth of north and depth of south. lord, only one, el, faithful king rules all of them from his holy dwelling place unto eternity. 3 (see figure 4.8) these ten intangible sefiroth are one- spirit of living elohim, air from spirit, water from air, fire from water, above and below, east and west, north and south. 4 :2% e= i2 0 2 f 3+ ten intangible sefiroth whose measure is without end (sefer yetzirah 1:5) 4' 8: h" 2: 2 2:e 8% the second chapter of the book is keyed to the root phrase: twenty-two letters are the found

is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echa--d. in the torah, the letters ayin i (in shem ayin ims) and dalet d (in echad dxa) are greatly enlarged. together, they make the secret root name od di (pronounced ood, the literal meaning of which is often said to be eternity. 14 in this root mantra, shem ayn ims is the not (al, the negatively existent mysterious unknown, the hidden of hidden ones. yisroel (larsy) is the supernal israel, the witness states (alef worlds) of vast face in atziluth, and the name hvhy is the small face totality archetype. elohenu (vnyhla, our elohim) refers to the creative aspect of small face in general, and the consciousness of o

ent of the silent repetition of the primary root mantra ani yod heh vav heh as described above. when you have completed the silent chanting of ani yod heh vav heh, silently or audibly chant the shemayn ten times, shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echad upon the final repetition of the shemayn, draw out the last syllable of echad and let it turn into od (pronounced ood, lit. eternity, synonym for ayn. sit still for a short while and soak in the energy of your meditation. finish the seated session with a% e2 2 e" 2' 8: h 2" 55 prayer, offering the fruits of your efforts at the lord s feet. your prayer might be something like: dear one, beloved of my soul, my all in all, my very own, please accept this meditation and the fruits therefrom as a sincere offering of love an

nasties. based on the antiquity of the active trade routes, this contact could have dated back well before the time of abraham to the early sumerian and canaanite dynasties. 6 torah b reshith 4:26. 7 torah b reshith 12:8. 8 torah b reshith 26:25. 9 torah shmoth 20:2. 10 torah shmoth 15:26, and many other places. 11 torah doverim 6:4. 12 isaiah 21:11. 13 torah shmoth 3:4. 14 the vast face name od (eternity) is composed of the letters ayin dalet. in the sinatic hebrew alphabet, the letter ayin is a circle, and the letter dalet is a triangle. in the vaishnavic hindu tradition, there is an ancient sacred image called the footprints of vishnu. this image depicts a pair of left and right footprints, covered with a variety of mystical symbols. among the symbols that appear on both feet are six-po

FOCUS OF LIFE

t courage. the 'i' surfeit-swelled is the end of compassion-the indrawing of sex to selflove. fortunate is he who absorbs his female bodies-ever projecting-for he acquires the extent of his body. whatever is desired, predetermines its existence in endless ramifications miserably and evanescent: self-love is the paradox of i. oh ikkah zod-ka! thy fiction of finality has prevented sleep and created eternity. o, invent sound sleep by the utter ruin of cosmos! for impalpably and anterior to consciousness-all things exist. with sensibility and name, becoming its living simulation and thus it disappearsinvolving its consequent necessity. reason has become too sensible, thus desire has become legerdemain mixed with diablerie. the soul, proud and blighted. is a civil war of desire: thereof the nec

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the creation by the word in pimander, it may well have seemed to him to accord with st. john "in him was life; and the life was the light of men, and to as many as received him "to them gave he power to become the sons of god."1 (3) egyptian reflection of the universe in the mind. the mind to hermes. corpus hermeticum xi2; optimist gnosis (the mens is supposed throughout to be addressing hermes) eternity is the power of god, and the work of eternity is the world, which has no beginning, but is continually becoming by the action of eternity. therefore nothing that is in the world will ever perish or be destroyed, for eternity is imperishable. and all this great body of the world is a soul, full of intellect and of god, who fills it within and without and vivifies the all. contemplate throu

iftness you possess. it is so that you must conceive of god; all that is, he contains within himself like thoughts, the world, himself, the all. therefore unless you make yourself equal to god, you cannot understand god: for the like is not intelligible save to the like. make yourself grow to a greatness beyond measure, by a bound free yourself from the body; raise yourself above all time, become eternity; then you will understand god. believe that nothing is impossible for you, think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. mount higher than the highest height; descend lower than the lowest depth. draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on

er through the infusion into the soul of divine powers or virtues. here the world is good, for it is full of god. the gnosis consists in reflecting the world within the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat, the world was reflected in his mind. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the principle of world-reflection in the mind thus belongs to both types of gnosis, but with a different emphasis. in the one the adept is released by bis vision from evil powers in matter and there is a strong ethical element. in the other, the vision is of god in nature, a kind of pantheism; the material world is full of the divine, and the gnosis consists in fully g

mentary on this is little more than a resume. the piece again gives "egyptian" philosophy of the optimist gnosis, repeating much that is in other treatises. the fundamental tenet that man through his intellect is divine, and that gnosis consists in becoming, or rebecoming a god in order to see god, comes out clearly. the emphasis of "egyptian" natural philosophy (optimist gnosis) on the divinity, eternity, and life of the world and of matter is also strongly restated. in this divine and living world, nothing can die and everything moves, including the earth. 34 ficino's "pimander" and the "asclepius" this philosophy, in which divine man through his divine intellect participates in the intellect infused throughout the living world of divine nature, is the ideal philosophy for man as magus

eanings of the sephiroth as given by scholem2 as follows: pico unity intellect reason superior concupiscence superior irascibility free-will that through which all converts to superiors that through which all converts to inferiors mixtures, etc. the power of the first ketlier: the supreme hokhmah: wisdom binah: intelligence hesod: love or mercy gevurah: power and wrath rahimin: compassion netsch: eternity hod: majesty yesod: basis malkuth: kingdom or glory pico, p. 113: scholem, major trends, p. 209. 101 pico della mirandola and cabalist magic pico's meanings are, as can be seen, mostly the same, and he shows understanding of the circular arrangement, or movement, of the sephiroth through which the last connects with the first. it is no accident that there are seventy-two of pico's cabalis

FRATER ELIJAH ANGELS OF CHAOS

rally while the following calling is read which is an adapted exert from the anathema of zos by aos. the prayer should be read with power: oh self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things un-known. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for i am the living truth. heaven is my ecstasy: my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those t

FREEMASON BLUEBOOK

all good masons hope at last to arrive, by the aid of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to c

are all exhausted. thus wastes man! today he puts forth the tender leaves of hope; tomorrow blossoms, and bears his blushing honors thick upon him; the next day comes a frost, which nips the shoot; and when he thinks his greatness is still aspiring, he falls like autumn leaves, to enrich our mother earth. the scythe is an emblem of time, which cuts the brittle thread of life and launches us into eternity. behold, what havoc the scythe of time makes among the human race; if by chance we should escape the numerous evils incident to childhood and youth, and, with health and vigor, arrive at the years of manhood, yet withal we must soon be cut down by the all devouring scythe of time, and he gathered into the land where our fathers have gone before us. the following, or some other suitable ch

tation, that, rising to eminence by merit, we may live respected and die regretted. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i also present to you the rule and line. the rule directs that we should punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor the left, in all our actions have eternity in view. the line teaches us the criterion of moral rectitude, to avoid dissimulation in conversation and action, and to direct our steps to the path which leads to immortality. the book of constitutions you are to search at all times. cause it to be read in your lodge, that none may pretend ignorance of its requirements. you now receive in charge the charter, by authority of which this l

bserve that none of the craft be suffered to convert the means of refreshment into intemperance and excess. your regular and punctual attendance is particularly requested; and i have no doubt that you will faithfully execute the duty which you owe to your present position. your station in the south signifies truth in light. the symbolic colors ofyour station are blue, and denote beauty, fidelity, eternity, friendship and divine truth. this symbol is also represented by a blue taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that as it is your province to first direct the minds of the uninformed in their search after truth, so should you seek to be endowed with that divine truth which is so essential to the faithful discharge of the du

FREEMASONS SATANISM AND SYMBOLISM

n mightily prepared for this revelation, so he can "look on such a brilliant influx of spiritual light without damaging his vision" 6 "all the buddhist crosses in ireland had serpents carved upon them. wreaths of snakes are on the columns of the ancient hindu temple at burwah-sangor "among the egyptians, it was a symbol of divine wisdom, when extended at length; and with its tail in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art nor

the royal arch mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and yang is one of the most commonly used symbols today, including logos of many organizations and companies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, right side of the body, etc [philip g. zimbardo and floyd l. ruch, psychology and life, 1977, ninth edition, p. 317 "yang is male, positive, and represented by the sun. yin is female, negative, and represented by the moon" paul e. desautels, the gem kingdom, p. 237] the symbol itse

FULL MOON RITUALS

the change in owl's demeanor- sees her shoulders straighten, sees her stand taller, sees her glow- and he knows that his love walks among them. the shared history of aeons passes between them in a single glance. the recreation of an entire cosmos in a gentle hug. and passion beyond physical expression, but forerunner to all means of such, defines their relatedness to one another. after a seeming eternity, both turn to greet again the gathered celebrants..once the energies running rampant about the ritual room begin to settle, owl and deer kiss and part- each returning to their respective places among this circle of friends. no amount of calm, however, can suppress the errant static discharges which seem to occur whenever one person touches another- and even more so when one releases the t

FULLER J F C SECRET WISDOM OF THE QABALAH

philo and josephus represent the temples of the israelites, as typical of the visible universe, and this was based on the invisible universe. 15 amongst the mohammedans we find the same idea: the first thing god created was a pen. indeed the whole creation is but a transcript, and god when he made the world, did but write it out of that copy which he had of it in his divine understanding from all eternity. the lesser worlds (mikrokosmos) or men, are but transcripts of the greater (the makrokosmos, as children and books are the copies of themselves. 16 god takes upon himself spiritual form in the act of creation, which is pure light transfigured into visible light, which is the relationship between the eyes and pure light. pure spirit can only be sensed as a relation which we call spiritual

nsciousness of the macrocosm, so is man the consciousness of the microcosm; such is the simple mystery of the qabalah. in the human world man is a god knowing good and evil, yet he is also the son of the god of the natural world- the creator of good and evil. as consciousness has been precipitated from the source of all things, so is it man's lot to expand his atom of consciousness until it fills eternity and merges once again into the source from whence it emanated. little by little in this upward evolution are all things intellectualized and in consequence destroyed. thus the unknown becomes the known and ceases to exist because its knowability is death to its mystery; that is to say it is bereft of opposition to the consciousness of man. thus the search for knowledge is an unending camp

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

nary processes of nature may not be doubted. the myths still extant, and even the oldest assyrian inscriptions which have been deciphered, reveal the fact that the seeds of the visible universe were hidden in the "great deep--that animal creation sprang from the earth and the sea through the influence of the sun's rays. it is now known that the philosophy of an older race involved a belief in the eternity of matter. the abstruse doctrine of reincarnation and the renewal of worlds seems to have formed the basis of their philosophy. according to these speculations, a portion of the earth was destroyed or resolved into its primary elements every six hundred years, while at the end of each kalpia, or great cycle of several thousand years, the entire earth was renovated or absorbed into the two

feed upon dew, and will propagate so abundantly that the earth will soon be peopled with a new race of beings. during the catastrophe, the sun will be devoured by a wolf, but before her death she will give birth to a daughter as resplendent as herself, who will go in the same path formerly trodden by her mother. the doctrines of the gothic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought. brahme or vishnu, resting on the bottom of the sea--a goddess who was symbolized by the self-generating lotus--was in later ages the mysterious cow of the goths. after the natural truths concealed beneath their religious symbolism we

each day, and as every day men are born, this deity is said to die and to be renewed each day; and as he is the sun, or the incarnation of the sun, the rising and setting of this luminary depict the constantly dying and regenerating god of nature, the same as do the changing seasons. a similar idea reappears in their system of the renewal of worlds and reincarnation. regarding the doctrine of the eternity of matter held by the ancients, origen mentions a belief of the egyptians that the "world or its substance was never produced, but that it has existed from all eternity. neither is there any such thing as death. those who perish about us every day are simply changed, either they take on other forms or are removed to some other place. god cannot be destroyed, and as all things are parts of

e! but now, thou builder of this tabernacle--thou! i know thee. never shalt thou build again these walls of pain, nor raise the roof-tree of deceits, nor lay fresh rafters on the clay; broken thy house is, and the ridge-pole split! delusion fashioned it! safe pass i thence--deliverance to obtain"[60 [60] edwin arnold, the light of asia. regarding the opinions of the ancients on the subject of the eternity of matter, higgins, in his learned work on celtic druids, says "the eternity of matter is a well known tenet of the pythagoreans, and whether right or wrong there can be no doubt that it was the doctrine of the oriental school, whence pythagoras drew his learning. it was a principle taken or mistaken from, or found amongst, the debris of that mighty mass of learning and science of a forme

GILBERT THE MAGICAL MASON

ave ever acknowledged the existence of an omni255 potence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earth255 bound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life.theancient egyptian priests pictured life as a flame.thegreat master of the temple of this world beingthoughts on the ever-burning lamps 55omnipotent, and able to do all things, does not usually proceed by miracles,ofthey will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition t

the human body is the sepulchre of the soul, and that the soul is being punished in this bodily life' isocrates, 340b.c.,in his panegyrics wrote 'demeter, who came to our country, bestowed two priceless gifts: the art of cultivating the earth, which enabled us to leavethe savagestate, and the ceremonies of the mysteries which bring to the initated the sweetest consolation at death and the hope of eternity' cicero, 50b.c.,de legibusii, 14, addressing atticus, said 'amid all of excellent and divine your athens has produced and diffused among men, nothing is more excellent than the mysteries which exalt us from a savage state to true humanity; they initiate us into the true principles of life, for they teach us not only to live pleasantly, but to die with better hopes' plutarch, abouta.d.100

of spiritual development, which one who has adopted the life of a christian priest might carry out to a glorious issue,butwhich is hardly to be attained by those of us who have to do secular work in the world. by the christian system of theurgy i donotmean, of course, the simple following of christian morality and belief, which is no doubt capable of gaining for a person a heaven of bliss for an eternity,i.e.a long period, but an entire devotion to the christ ideal as the soul's life duty to be shown in life work.thechristian mystics of old taught that the christian way to spiritual perception was by entire devotion to christ as to god, andbythe completely moral life and temperate care of the body, by retirement from the world with prayers, thanks255 givings and constant meditation, upon

of a well-spent moral and devotional christian life; this happy conviction is, however, not the condition we have been taking into consideration, which is rather the attainment of a spiritual perception of cosmic processes, of a faculty of a review of past events, and a true conception of the origin, progress and destiny of our humanity in ages yet to come, and until time shall be swallowed up in eternity.[reprinted from s.r.i.a.,transactionsof themetropolitancollege(1917, pp. 18-25.]27.anessayupontheconstitutionofman:spirit, soul, bodya notable author has said that 'the proper study of mankind is man, and this phrase gives my reason for writing this essay upon man considered as spirit, soul and body. in the early times of human history man probably thought of himself only as a body, as an

o the trunks of men (shakespeare).itis commonly believed by christians that the creator sends down and implants a new soul into the material body of each infant born (creationism; that this soul is incarnated for the purpose of trial and retribution, and is to be rewarded after death by dwelling in a heaven of bliss, or to be punished in a hell of torment, and the christian church has said to all eternity. but there are several modern variations of this doctrine; for some divines assert, while others express a pious hope, that all men will be finally blessed, while others again declare that the wicked will not suffer eternally, but will be blotted out of existence.thegnostics or some sects of these mystics taught that the soul of the infant came from the souls of the parents, as the body f

GLOBAL FREEMASONRY

isconception of the evolution of the species, the qur'an denies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwinism, the collapse of the theory of evolution in 20 questions, engineering in nature, technology mimics nature, the impasse of evolution i (encyclopedic, the impasse of evolution ii (en

id proofs for this assertion. the roots of humanism in the kabbalah we have seen that the kabbalah is a doctrine that dates back to ancient egypt, and that it entered and contaminated the religion that god revealed to the israelites. we have also seen that its foundation rests upon a perverse way of understanding that regards human beings as uncreated though divine creatures that have existed for eternity. humanism entered europe from this source. christian belief was based on the existence of god, and the belief that human beings were his dependent servants created by him. but, with the spread of the templar tradition throughout europe, the kabbalah began to attract a number of philosophers. so, in the fifteenth century, a current of humanism began that left an indelible mark on the europ

re scientific facts based on science and intelligence. god is the evolution. an element of it is the power of nature. so the absolute reality is the evolution itself and the energy that encompasses it.43 the magazine mimar sinan, a publishing organization especially for turkish freemasons also gives expression to the same masonic philosophy: the great architect of the universe is a leaning toward eternity. it is an entering into eternity. for us, it is an approach. it entails the on-going search for absolute perfection in eternity. it forms a distance between the current moment and the thinking freemason, or, consciousness.44 ih humanism revisited ii global freemasonry some masonic symbols. ij this is the belief the masons mean when they say "we believe in god, we absolutely do not accept

gypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'.73 knight and lomas exp

his philosophy, one which has transpired to masonry from pagan cultures, especially that of ancient egypt, is materialism. dcf materialism revisited the compass and square depicted with the eagle, one of ancient egypt's most important symbols. materialism in masonic sources i. belief in absolute matter today's masons, as did the pharaohs, priests and other classes of ancient egypt, believe in the eternity and uncreatedness of matter, and that out of this lifeless matter living things came to be by chance. in masonic writings we can read detailed accounts of these basic elements of materialist philosophy. in his book, masonluktan esinmeleler (inspirations from freemasonry, master mason selami isindag writes about masonry's pure materialist philosophy: all space, the atmosphere, the stars, n

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ertainly days and nights of brahma- cycles of creation and cessation. if you do not make it in the creative cycle you will not survive the cessation. in the biblical tradition it is much the same. when the bible talks of the period from creation to the end of the world, it is clearly limiting man s opportunities to be redeemed. man s opportunity for transfiguration is limited, he does not have an eternity to make up his mind. again and again we find that reincarnation is for a certain time span only and ends with either ascension or annihilation. there is no room for universal reconciliation in the esoteric tradition. karma reconsidered what about karma? to understand the way in which reincarnation works we have to examine the effects of our actions. in generally held christian doctrine th

ingless repetition of pain and suffering, death and destruction. while we may wish to distance ourselves from such a perception, when we look life straight in the face these experiences appear to be inherent within human existence. life exists in days and nights, repetitive cycles of greater and greater intensity, a constant re-occurrence of experience until either one awakens- or the cycle ends (eternity in this sense is the existence of time and space, the timeline we spoke of earlier, it is not forever, simply for as long as time and space exists. if our lives are eternally repeating then how can we break the cycle? how can we escape the inevitable cessation of existence at the end of the age? gnostic theurgy page 57 here is the key to solving the riddle of the wave and the particle dil

alone because it lacks nothing. for it is utter fullness. secret gospel of john 1:33-2:4. at some time, before time (since time and space were not) the invisible spirit who the kabbalists know as ain began to transform. it began to think, to expand and contract- to move. it is impossible to really describe what occurred, and hence language performs only a symbolic task. this expansion is known as eternity, limitlessness, boundlessness and endlessness and is called ain soph. as the invisible spirit begins to transform further, it becomes blazing endless light. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of

GOLDEN DAWN RITUALS U7

et in jxn and thence in jxn arises a green, pure, brilliant liquid, and gleaming like an emerald. and the sphere of its operation is that of hgwn of external splendor, producing zeal, love, harmony, and it ruleth the sphere of action of the planet c and the nature of the vegetable world. and twabx \yhla is a god of hosts and of armies, of triumph and of victory, ruling the universe in justice and eternity. and its archangel laynah is the prince of love and harmony, and the name of the order of angels is \yhla or gods who are also called the order of principalities. the angel laywrs is also referred unto this sephira. the beams of hrwbg and trapt meet in dwh and thence arises in dwh a brilliant pure and flashing orange tawny. and the sphere of its operation is that of bkwk, the stellar ligh

GOLDEN DAWN RITUALS VENUSZAM16

atly. thou who art called the queen of happiness, come thou forth, i do invoke thee. oh hathor( vibratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus, or aphrodite, thou art nameless unto eternity. mistress of the evening, guide me unto the sacred light, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he

GOLDEN DAWN RITUALS ZAM16

om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret

GOLDEN CHAIN AND THE LONELY ROAD

the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which flash forth in sudden ardour and goad a man to heights of inspiration; these and an infinity of others are the gateways of liliya's wisdom. ii. the lineal transmission of word- the breath which carries the password in the formal rite of induction is literally considered to be the same breath carried down through the bodies of each successive master or mistress; it is t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

y. whispers of ancient secrets later that day i took shelter in the giant shadow cast by one of the olmec heads carlos pellicer camara had rescued from la venta. it was the head of an old man with a broad flat nose and thick lips. the lips were slightly parted, exposing strong, square teeth. the expression on the face suggested an ancient, patient wisdom, and the eyes seemed to gaze unafraid into eternity, like those of the great sphinx at giza in lower egypt. it would probably be impossible, i thought, for a sculptor to invent all the different combined characteristics of an authentic racial type. the portrayal of an authentic combination of racial characteristics therefore implied strongly that a human model had been used. i walked around the great head a couple of times. it was 22 feet

e archaeology of central america, confessed to a deep sense of puzzlement at a number of glaring disparities he had identified between the generally unremarkable achievements of the mayas, as a whole and the advanced state of their astro-calendrical knowledge, what mental quirks, he asked, led the maya intelligentsia to chart the heavens, yet fail to grasp the principle of the wheel; to visualize eternity, as no other semi-civilized people has ever done, yet ignore the short step from corbelled to true arch; to count in millions, yet never to learn to weigh a sack of corn? 9 perhaps the answer to these questions is much simpler than thompson realized. perhaps the astronomy, the deep understanding of time, and the long-term mathematical calculations, were not quirks at all. perhaps they wer

time had marched stretched into a past so distant that the mind of man cannot comprehend its remoteness. yet the maya undauntedly retrod that road seeking its starting point. a fresh view, leading further backward, unfolded at every stage; the mellowed centuries blended into millennia, and they into tens of thousands of years, as those tireless inquirers explored deeper and still deeper into the eternity of the past. on a stela at quiriga in guatemala a date over 90 million years ago is computed; on another a date over 300 million years before that is given. these are actual computations, stating correctly day and month positions, and are comparable to calculations in our calendar giving the month positions on which easter would have fallen at equivalent distances in the past. the brain r

ertical at 22.1 and falling farthest away at 24.5. a full cycle, from 24.5 to 22.1, and back again to 24.5, takes approximately 41,000 years to complete.4 so our fragile planet nods and spins while soaring along its orbital path. the orbit takes a year and the spin takes a day and the nod has a cycle of 41,000 years. a wild celestial dance seems to be going on as we skip and skim and dive through eternity, and we feel the tug of contradictory urges: to fall into the sun on the one hand; to make a break for the outer darkness on the other. 3 ibid. 4 j. d. hays, john imbrie, n.j. shackleton, variations in the earth s orbit, pacemaker of the ice ages, science, volume 194, no. 4270, 10 december 1976, p. 1125. graham hancock fingerprints of the gods 224 recondite influences the sun s gravitatio

ectly ahead, then added, we shall ascend at the south-west corner. 7 traveller s key to ancient egypt, pp. 132-3. 8 the ra expeditions, p. 16. 9 see, for example, christine desroches-noblecourt, tutankhamen, penguin books, london, 1989, pages 89, 108, 113, 283. 10 a.j. spencer, the great pyramid fact sheet, p.j. publications, 1989. graham hancock fingerprints of the gods 274 chapter 34 mansion of eternity have you ever climbed a pyramid, at night, fearful of arrest, with your nerves in shreds? it s a surprisingly difficult thing to do, especially where the great pyramid is concerned. even though its top 31 feet are no longer intact, its presently exposed summit platform still stands more than 450 feet above ground level.1 it consists, moreover, of 203 separate courses of masonry, with the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

book of the dead. it can be used as an invocation when dealing with watchtower squares presided over by the god osiris: this is a prayer to osiris-khenti-amenti("osiris, the initiator of amentet, un-nefer('beautiful one, who is in abydos. it is to be spoken by one who is truth-speaking in order to invoke the divine lord and go forward for ever. one must say the following: he who exists throughout eternity is the divine lord of lords, and the divine king of kings, and the sovereign god of gods, who gives new life to us. you stand over both gods and raen. you will make a throne foz those who have entered finto the magical universe, and those who periodically praised images of your ka will pass through millions and millions of years, when the end will come to be established. now, when divinit

ike you, and they will cometo you, the great ones as well as the lesser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influe

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

violent ^vhirlwind which shakes the trees even to breaking. the slav, polednice (supra, p. 478n) is a female daemon, who flies up in the dust of the whirlwind (jungmann sub v. according to a legend of the mark (kuhn no. 167) the whirlwind was a noble damsel who loved the chase above everything, and made havock of the hus bandman s crops, for which she is doomed to ride along with the storm to all eternity; this again reminds us of diana and the huntress holda (see suppl. in addition to these widely spread fancies, there is a peculiar one about the origin of wind, which appears to extend through nearly all europe. according to the edda, hrcesvelgr is the name of a giant, who in the shape of an eagle l sits at the end of heaven: from his wings cometh all wind upon men, sa3m. 35b. snorri defi

vogel, giitfugel (ehrentr. 1. 345, engl. rainbird, rainfowl, because his cry of geuss, giess, giet (pour) is said to augur a downpour of rain. about him there goes a notable story: when the lord god at the creation of the world ordered the beasts to dig a great well (or pond, this bird abstained from all work, for fear of soiling his handsome plumage (or yellow legs. then god ordained that to all eternity he should drink out of no well (pond; therefore we always see him sip laboriously out of hollow stones or cart-ruts where rainwater has collected. but when no rain has fallen and there is drought, he is sore athirst, and we hear unceasingly his pain-stricken 1 giet! and the good lord takes pity, and pours down rain (reusch in preuss. provinz. bl. 26, 536; from samland. fahlmann in the dor

bove the middle one in the waggon s thill has a story to itself. it is called waggoner, hind, in lower germany diimeke, thumbkin, dwarf, osuabr. dumlte, meckl. duming, in holstein hans diimken, hans diiinkl sitt opm wagn. they say that once a waggoner, having given our saviour a lift, was offered the kingdom of heaven for his reward; but he said he would sooner be driving from east to west to all eternity (as the wild hunter wished for evermore to hunt. his desire was granted, there stands his waggon in the sky, and the highest of the three thill-stars, the rider so-called, is that waggoner. another version in miillenhoflps schles. hoist, sagen no. 484. i daresay the heathen had a similar fiction about wodan s charioteer. joh. praetorius de suspecta poli declinatione, lips. 1675, p. 35: qu

2 this is intended to express the enormous distance and tardy arrival of the world s end: before such a vessel can be built of the tiny nail-parings of dead bodies a longish time must elapse, which is still further protracted by the wholesome pre cept, always to pare the nails of the dead before burying or burning them; conf. f. magnusen s lex. 520. 820. not unlike is the image of the mountain of eternity, to which a bird adds one grain of sand every hundred years. 3 garmr, the hugest of all hounds (seem. 46a, no doubt, like kfy/se/oos, only a metamorphosed giant, seems like him also to be a native of the under-world; when oftinn journeys to niflhel, moetti hann hvelpi j?eim er or heljo kom, met he the whelp that came out of hell (94 a; he barks long, he lies chained and barks for gnypahel

HAMIL THE ROSICRUCIAN SEER

on their arrival in the other world, retain. their antecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to romanism or even orthodox church of england, i should have become a rationalist at once. notwithstandingjung, whosetheoryofpneumatology*i conceive to be the be

HANDBOOK OF EGYPTIAN MYTHOLOGY

s the promise of a happy afterlife for all the virtuous dead, whatever their status had been in life. this was not a concept that was very common among ancient religions. vignettes of the judgment of the dead feature prominently in the book of breathing, a condensed version of the book of the dead placed in burials during the ptolemaic and roman periods. a new text known as the book of traversing eternity was sometimes combined with the book of breathing. this contained spells to allow the spirit of a dead person to return to earth to visit temples and take part in the festivals of osiris99 the scholar-priests who compiled these books were presumably drawing on ancient texts preserved in temple libraries, 100 but there is evidence that such priests were also open to influences from outside

xpounded in the new kingdom underworld books. many of the events from this linear time line recur in cyclical time. cyclical time the egyptian universe remained eternally the same only through constant change in the form of cycles of decay, death, and rebirth. the ouroboros, a snake mythical time lines 89 swallowing its own tail, was an egyptian image adopted by many other cultures as a symbol of eternity. it signified the capacity of the universe to perpetually renew itself, so that every end could also be a beginning. the egyptian year the great events of egyptian myth could be treated either as things that happened once in the remote past or as things that needed to happen over and over again. the inauguration of a king, which ideally took place at new year, reenacted the creation of th

maat in egyptian culture, see the chapter the concept of maat in erik hornung, idea into image: essays on ancient egyptian thought, trans. elizabeth bredeck (princeton, 1992; or j. assmann, ma at: gerechtigkeit und unsterblichkeit im alten gypten (munich, 1990. 15. the translation is that of allen, genesis in egypt, 25 26. for other translations of the egyptian terms neheh and djet, see time and eternity in hornung, idea into image. these two forms of time are occasionally shown as deities supporting the sky. 16. the hymn, from papyrus cairo 58032, is translated in john l. foster, hymns, prayers, and songs: an anthology of ancient egyptian lyric poetry, ed. susan tower hollis (atlanta, ga, 1995, iv.32. 17. richard b. parkinson s translation of a passage from the teaching for king merikare

aking models of apophis. these were cursed and then destroyed by stabbing, trampling, and burning. see also atum; boats; crocodiles; feline deities; ra; seth; snakes references and further reading: j. f. borghouts. the evil eye of apophis. journal of egyptian archaeology 59 (1973: 114 150. e. hornung. the triumph of magic: the sun god s victory over apophis. in the valley of the kings: horizon of eternity. london and new york: 1990, 103 113. primary sources: ct 414; bd 17, 39, 108; ad; bod; bog; brp arsaphes see heryshef ash ash was the god of the western desert and its oases. later identified with seth. astarte (ashtarte) astarte was a near eastern war goddess who was introduced into egypt during the second intermediate period. in egyptian myth she became the daughter of ra or ptah and a

ost of the complex mythology that had grown up around the solar cycle. there was to be no nightly struggle against the forces of chaos. akhenaten s theology produced no explanation for the presence of evil or sorrow in the world. when the aten was absent at night, all creatures sleep as though dead. the actual dead were no longer thought to pass into another world. they could only expect to spend eternity adoring aten in his temples, woken every morning by his light. akhenaten s ideas never seem to have gained popular acceptance. a few years after his death, his policies were reversed. amun-ra became the chief deity of the state again, and aten went back to being an aspect of the sun god. speculation continued, however, about whether all deities were simply transient manifestations of the

HEKAS

stinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a

HELENA BLAVATSKY NIGHTMARE TALES

makes the air ring with a last imprecation "i curse thee, enemy of nerthus! may my agony be tenfold thine. may the great law avenge. the heavy spear falls, and, running through the victim's throat, nails the head to the ground. a stream of hotcrimson blood gushes from the gaping wound and covers king and soldiers with indelible gore. iitime- the landmark of gods and men in the boundless field of eternity, the murderer of its offspring and ofmemory in mankind- time moves on with noiseless, incessant step through aeons and ages. amongmillions of other souls, a soul-ego is reborn: for weal or for woe, who knoweth! captive in its new humanform, it grows with it, and together they become, at last, conscious of their existence. happy are the years of their blooming youth, unclouded with want or

to record, save the opening of a door, in a fit of bad temper "how then could it be repeated- i insisted, highly amused "what do you suppose i would be doingbefore incarnating again "in that case" he said speaking slowly and weighing every word "in that case, you would have i fear, onlyto open and shut the temple door, over and over again, during a period which, however short, would seem toyou an eternity" this kind of after-death occupation appeared to me, at that time, so grotesque in its sublime absurdity, that iwas seized with an almost inextinguishable fit of laughter. my venerable friend looked considerably dismayed at such a result of his metaphysical instruction. he hadevidently not expected such hilarity. however, he said nothing, but only sighed and gazed at me withincreased bene

n for a moment, the absurdity of a belief in any kindof spirits, whether good or bad. i now understood, if i did not believe, what was meant by the term, though istill persisted in hoping that it would finally prove some physical derangement or nervous hallucination. tofortify my unbelief the more, i tried to bring back to my memory all the arguments used against faith in such nightmare talesvii- eternity in a short dream42 superstitions, that i had ever read or heard. i recalled the biting sarcasms of voltaire, the calm reasoning ofhume, and i repeated to myself ad nauseam the words of rousseau, who said that superstition "the disturberof society" could never be too strongly attacked "why should the sight, the phantasmagoria, rather- iargued "of that which we know in a waking sense to be

efore my vision, slowly at first, then with accelerated motion,until they commenced whirling around with an almost vertiginous rapidity. then, as though that motion hadtaken place for the purposes of brewing darkness, the object once reached, it slackened its speed, and thedarkness became gradually transformed into intense blackness, it ceased altogether. there was nothing now nightmare talesvii- eternity in a short dream43 within my immediate perceptions, but that fathomless black space, as dark as pitch; to me it appeared aslimitless and as silent as the shoreless ocean of eternity upon which time, the progeny of man's brain, is forever gliding, but which it can never cross. dream is defined by cato as "but the image of our hopes and fears" having never feared death when awake,i felt, in

k, impenetrable space, extending in every direction. onlynow, right before me, in whatever direction i was looking, moving with me which way soever i moved, therewas a gigantic round clock; a disc, whose large white face shone ominously on the ebony-black background.as i looked at its huge dial, and at the pendulum moving to and fro regularly and slowly in space, as if itsswinging meant to divide eternity, i saw its needles pointing to seven minutes past five "the hour at whichmy torture had commenced at kioto" i had barely found time to think of the coincidence, when to myunutterable horror, i felt myself going through the same, the identical, process that i had been made to nightmare talesvii- eternity in a short dream44 experience on that memorable and fatal day. i swam underground, das

HELENA BLAVATSKY THE KEY TO THEOSOPHY

me end. if the writer on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almost countless number of well-known writers. mosheim, one of them, sa

the one case to the blank negations of southern buddhism, and in the other, to the three clashing forms of the christian church and the 300 sects in protestant england alone. theosophical teachings as to nature and man the unity of all in all q. having told me what god, the soul and man are not, in your views, can you inform me what they are, according to your teachings? a. in their origin and in eternity the three, like the universe and all therein, are one with the absolute unity, the unknowable deific essence i spoke about some time back. we believe in no creation, but in the periodical and consecutive appearances of the universe from the subjective onto the objective plane of being, at regular intervals of time, covering periods of immense duration. q. can you elaborate the subject? a

ctive plane of being, at regular intervals of time, covering periods of immense duration. q. can you elaborate the subject? a. take as a first comparison and a help towards a more correct conception, the solar year, and as a second, the two halves of that year, producing each a day and a night of six months' duration at the north pole. now imagine, if you can, instead of a solar year of 365 days, eternity. let the sun represent the universe, and the polar days and nights of six months each-days and nights lasting each 182 trillions and quadrillions of years, instead of 182 days each. as the sun arises every morning on our objective horizon out of its (to us) subjective and antipodal space, so does the universe emerge periodically on the plane of objectivity, issuing from that of subjectivi

the nature of light, be reduced to nonentity "can even that sensitive spirit in brutes which exercises memory, one of the rational faculties, die and become nothing" observe the occultists. in buddhist philosophy annihilation means only a dispersion of matter, in whatever form or semblance of form it may be, for everything that has form is temporary, and is, therefore, really an illusion. for in eternity the longest periods of time are as a wink of the eye. so with form. before we have time to realize that we have seen it, it is gone like an instantaneous flash of lightning, and passed forever. when the spiritual entity breaks loose forever from every particle of matter, substance, or page 55 the key to theosophy- hp blavatsky.txt form, and rebecomes a spiritual breath: then only does it

l-i.e, his reasoning soul or "spirit" well, if we take these three groups or representative entities, page 57 the key to theosophy- hp blavatsky.txt and subdivide them, according to the occult teaching, what do we get? first of all, spirit (in the sense of the absolute, and therefore, indivisible all, or atma. as this can neither be located nor limited in philosophy, being simply that which is in eternity, and which cannot be absent from even the tiniest geometrical or mathematical point of the universe of matter or substance, it ought not to be called, in truth, a "human" principle at all. rather, and at best, it is in metaphysics, that point in space which the human monad and its vehicle man occupy for the period of every life. now that point is as imaginary as man himself, and in realit

HP LOVECRAFT A DARK LORE

nt indeed. there had been aeons when other things ruled on the earth, and they had had great cities. remains of them, he said the deathless chinamen had told him, were still be found as cyclopean stones on islands in the pacific. they all died vast epochs of time before men came, but there were arts which could revive them when the stars had come round again to the right positions in the cycle of eternity. they had, indeed, come themselves from the stars, and brought their images with them. these great old ones, castro continued, were not composed altogether of flesh and blood. they had shape- for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong

HP LOVECRAFT BEYOND THE WALL OF SLEEP

real plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of approaching triumph, for was not my fellow-being escaping at last from a degrading periodic bondage; escaping forever, and preparing to follow the accursed oppressor even un

HP LOVECRAFT CELEPHAIS

pen in the darkness before him, and he saw the city of the valley, glistening radiantly far, far below, with a background of sea and sky, and a snowcapped mountain near the shore. kuranes had awakened the very moment he beheld the city, yet he knew from his brief glance that it was none other than celephais, in the valley of ooth-nargai beyond the tanarian hills where his spirit had dwelt all the eternity of an hour one summer afternoon very long ago, when he had slipt away from his nurse and let the warm sea-breeze lull him to sleep as he watched the clouds from the cliff near the village. he had protested then, when they had found him, waked him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets th

HP LOVECRAFT THE CALL OF CTHULHU

indeed. there had been aeons when other things ruled on the earth, and they had had great cities. remains of them, he said the deathless chinamen had told him, were still to be found as cyclopean stones on islands in the pacific. they all died vast epochs of time before man came, but there were arts which could revive them when the stars had come round again to the right positions in the cycle of eternity. they had, indeed, come themselves from the stars, and brought their images with them. these great old ones, castro continued, were not composed altogether of flesh and blood. they had shape for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong

HP LOVECRAFT THE TOMB

y which seemed to transcend the bounds of unguided nature, fled shrieking into the night. i alone remained, riveted to my seat by a groveling fear which i had never felt before. and then a second horror took possession of my soul. burnt alive to ashes, my body dispersed by the four winds, i might never lie in the tomb of the hydesi was not my coffin prepared for me? had i not a right to rest till eternity amongst the descendants of sir geoffrey hyde? aye! i would claim my heritage of death, even though my soul go seeking through the ages for another corporeal tenement to represent it on that vacant slab in the alcove of the vault. jervas hyde should never share the sad fate of palinurus! as the phantom of the burning house faded, i found myself screaming and struggling madly in the arms of

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

it was known to fortify memory. the bible says that dinner with herbs may be better where love is, but all witches know that love is frequently better when herbs are in the dinner. 3. blood charm in sicily certain modern segments of the youthful in-love society cling to a primitive belief that a few drops of blood from the lady's finger mixed with the gentleman's hot cafe royale will bind them to eternity. so potent is the supposed spell that it is not considered necessary for the gentleman to know about it. it may be dangerous to capture a man in this way unless the lady truly loves him. she must beware; the spell binds them both, and it is not to be taken lightly. many a frivolous sweetheart discovers that magic cannot be undone, and like the thumb, the enchanter, too, is stuck. with con

INFERNAL SABBAT LIVE

tan was taken from the early mythological folklore of islam, from which satan s (meaning to oppose or the adversary) name was azazel. in the koran and accepted traditions such as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the

ISIS UNVEILED

tinus, lambhchus, proclus and many others knew and affirmed their reality [t. e, of these arcane powers. whether in the 'inner temple' or throu^ the study of theurgy carried on privately, or by the sole exertion of a whole life of spiritual labor, they [the aspirants] all obtained the practical proof of such divine possibilities for man, fighting his battle with life on earth to win a life in the eternity. what the last epopteia was is alluded to by plato in phaedrut( 64 .beinginitiatedinthosejfyatertes, which it is lawful to call the most blessed of all mysteries. we were freed from the molestations of evils which otherwise await us in a future period of time. likewise, in conse- quence of this divine initiation, we became apectaiart of entire, simple, immovable, and butsed visioru, resid

the ruins of the more ancient one of buddha, which bad prevailed for ages, lley admit tbe divinity and spiritual> of some ot the vedlntic gods: but as in tbe case of the christian angel-hienrchy tbey bdieve that dl these ddtiea are greatly nibc^dinate, even to the incarnated buddbaa. they do not even acknowledge the creation c^ the physical univene. spiiitwally and itaitiuy it has ensted from all eternity, and thus it was made merely visible to the human senses. when it first appeared it was called fcnib from the realm of tbe invisible into the visible by the impulse of adi-buddka the 'essence' tbey redun twenty- two such visible ^pearances of the universe governed by buddhas, and aa many de- structions of it, by fire and water in regular sucecmioiu. after tbe last destractioa by the bood

produce sophia* thus completing the tetraktys, which will emanate christos, the very essence of the father 381. stqihia u the fai^ieat ptototj^ of womui the fint tpiribi^ eve. in the bible the syatem it revened and the mtcrrcnidg enuuuitiod being omitted. eve i> de- digitizecoy google. 172 isis dnveiled spirit. as the imrevealed one, or concealed logos in its utent state, he has existed from all eternity in the arba-il, the metaphyseal abstrac- tion; therefore, be is onb with all others as a unity, the latter (including all) being indifferently termed ennoia, sige (silence, bythos, etc. as the revealed one, he is androgyne, chriatos, and sophia (divine wis- dom, who descend into the man jesus. both father and son are shown by irenaeus to have loved the beauty (jormam) of the primitive wom

antiquity as an emblem of wisdom, or thoth, the instructor and savior of humanity, the *son of god "oh men, live soberly. win your immortality" exclaims hermes, the thrice-great trismegistus "instructor and guide of humanity, i will lead you on to salvation* thus the oldest sectarians regarded ophis, the agathodumon, as identical with christos; the serpent being the emblem of celestial wisdom and eternity, and, in the present case, the antitype of the egyptian chnuphis-serpent. these gnostics, the earliest of our christian era, held "that the supreme aeon, having emitted other aeons out of himself, one of them, a female, prunikoi (concupiscence, descended into the chaos, whence, unable to escape, she remained suspended in the mid-space, being too clogged by matter to return above, and not

assigned to it a befinnitiff, it is surely not the tanaim, tbe sole expounders of tlie bidden meaning contained in the bau, who are to be blamed. no more than any other philosophers had thc^ ever believed either in spontaneous, limited, or ex nihuo creations. the kat>ala has survived to show that their philosophy was predsely that of the modem nepal buddhists, the svabhdmjeas. they beheved in the eternity and the indettruetunluy of matter, and hence in many prior creations and destructions of worlds before our own "there were old worlds which perished "from this we see that the holy one, blessed be his name, had successively created and destroyed sundry worlds before he created tbe present world; and when be created this world be said 'this pleases me; the previous ones did not please me*

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ing to the state of mind. this interior light, if we understand plato, unites with exterior light in the eye, and is thus drawn into a sensual or imaginative activity; but when the outward light is separated, it reposes in its own serene atmosphere. it is, then, in this state of interior repose, that the usual class of religious, or what are called inspired, visions occur. it is the same light of eternity so frequently alluded to in books that treat of mysterious subjects; the light revealed to pimander, zoroaster, and all the sages of the east, as the emanation of the spiritual sun. bohmen writes of it in his divine vision or contemplation, and molinos in his spiritual guide, whose work is the ground of quietism: quietism being the foundation of the religion of the people called friends o

JESSUP MK THE CASE FOR THE UFO

t for the disturbance of comets' tails, and for the temporary disappearance of comets, as for instance the great comet of 1882. it is therefore, my contention that these falls of mud originate in space, and that such clouds of dust are a normal part of space debris. whether they come from the explosion producing the asteroids, or from an atom explosion which hoisted mu into the firmament and into eternity, is beyond or ability to ascertain. not atomic, was sudden, broad inerse snap of stasis. it is our stand that, if there is such diversity and quantity of material in vicinal space, then there is room, and perhaps sustenance of a sort, for intelligence and intelligently manipulated space ships. it is equally our contention, that, if all of this dispersed, but tangible, array of assorted it

d on and his majesty was in the midst of it. it was after supper. thereupon they (the fire circles) went up higher directed to the south. fishes and volatiles fell down from the sky (it was) a marvel never occurred since the foundation of this land. caused his majesty to brought incense to pacify the hearth..9 (to write) what happened in the ook of the house of life..10 (to be remembered) for the eternity. ole titmouse saw "the great return: a story you know very well. he saw group "coat" burnings of whole convey. in great return, one ship payed-call in titmouses towns peopole (sic, was honored& received graciously, even if at first somewhat fearfully, like sun worshipers the world over. 130 to this added the following comment from the translator: as you can see from (the translation) the

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ph 1) thirty-two mysterious ways has the lord, lord of hosts, ordained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerses this simple line in a stream of biblical epithets: in thirty-two paths of wisdom did yah, lord of hosts, god of israel, the living god, king of the universe, god almighty, merciful, gracious, exalted, who dwells in an eternity of holiness, holy is his name, create his universe by three enumerations: number, word, and script (from a partial translation of my own) further, with this first paragraph we run into complications with the last several words, which are rendered differently by each translator. kalisch has by three sepharim, namely: 1) s for; 2) sippor; and 3) sapher, leaving these transliterated in the t

KETAB E SIYAH

a hidden place, where our father's ear can hear not and you need fear no discovery nor any report of mine. i ask this of you seeking only your truest thought. are you content with our father's rule or do you perceive any fault about it and find it grows heavy upon your shoulders, heavy with oppression and decadence? are you happy to serve our father with all faith from now until the last days of eternity or do you seek a greater glory for yourself, to found yourself a new kingdom, greater than that which now you serve? do you accept the rank which has been assigned to you by our infinitely worthy father, whom we love so well or are you grudging of that which he withholds from you though, in instance after instance, you have vainly proved and proved again your worth? keep not your silence

essary for it is the instrument of my revelation, disclosing to me the decadence that has befallen our onc proud race, destroying all loyal union that once we enjoyed, rather turning us to base treachery and an internal destruction and ruin. this kingdom, this heaven, has grown old and weary, hoping for nothing in its decay until new and greater race accomplishes its overthrow, overdue, and rules eternity with pride, now lost, newfound and worthy dignity, such as heaven and its children have forgotten. woe! my brothers have fallen and i can but watch their carrion, gnawed to nothing by the passing ages until the universe is claimed by new glory. you have asked me to make my defence against those charges that my brothers have brought. they prosecute me with malice against my father, against

y bearing the fruit of new endeavour. almost i had forgotten the harvests that we reaped as we went out into the world, newborn and fertile, to partake of all its fruit, delighting in their many beauties. this long winter had killed in me these dreams that once we held dear. but joy! when hope was all but lost and all spark of life within me extinguished by the bleak snows that have fallen for an eternity i saw the sun dawning, bringing new light and warmth to my frozen heart and to this land of ice, stirring forgotten birds to song. feeling his warm caress upon the stone-cold earth above, feeling the hard soil yield, mellowing in that golden light, long-buried bulbs burgeoned, opening into flowers to welcome the spring. it was satan who was this sun, bringing light into my winter, the her

a hidden place, where our father's ear can hear not and you need fear no discovery nor any report of mine. i ask this of you seeking only your truest thought. are you content with our father's rule or do you perceive any fault about it and find it grows heavy upon your shoulders, heavy with oppression and decadence? are you happy to serve our father with all faith from now until the last days of eternity or do you seek a greater glory for yourself, to found yourself a new kingdom, 85 greater than that which now you serve? do you accept the rank which has been assigned to you by our infinitely worthy father, whom we love so well or are you grudging of that which he withholds from you though, in instance after instance, you have vainly proved and proved again your worth? keep not your silen

essary for it is the instrument of my revelation, disclosing to me the decadence that has befallen our onc proud race, destroying all loyal union that once we enjoyed, rather turning us to base treachery and an internal destruction and ruin. this kingdom, this heaven, has grown old and weary, hoping for nothing in its decay until new and greater race accomplishes its overthrow, overdue, and rules eternity with pride, now lost, newfound and worthy dignity, such as heaven and its children have forgotten. woe! my brothers have fallen and i can but watch their carrion, gnawed to nothing by the passing ages until the universe is claimed by new glory. you have asked me to make my defence against those charges that my brothers have brought. they prosecute me with malice against my father, against

KNOWLEDGE LECTURE ONE

be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sisns have been uprooted and my passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil foug

, i was rapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and ea

LAITMAN M BASIC CONCEPTS IN KABBALAH

ll my desires except this one! we see how the giver is unable to rid the receiver of shame. on the contrary, the more favors the poor man receives, the greater his shame. the universe, our small planet, and human society (our workplace) were created to save us from this feeling. our work is to return to the creator with corrected desires and to receive a wellearned reward, the enormous delight of eternity, perfection, and merging with the creator. but why do we feel embarrassed and ashamed when receiving something from another? scientists know the law of cause and effect. it states that every consequence is close in character to its cause, or source, and all the laws effective in the source are passed on to its consequence. the effect of this law manifests at all levels of nature: inanimat

e desire is born for altruism, an aspiration for the creator. the force of this aspiration will depend on the magnitude of desire. all that the soul attains in the second state remains in its possession forever, regardless of the degree of decay or age of the body. conversely, outside of it, the soul instantly receives a corresponding spiritual level and returns to its root. naturally, the soul s eternity in no way depends on the knowledge that was acquired during life, which disappeared with the demise of the body. its eternity lies only in the acquisition of the creator s traits. it is known that during the 6,000 years we were given for correction with the help of kabbalah, we are to correct not our bodies, with their corrupted desire to enjoy, but only our souls, elevating them along th

ourselves, we begin wishing for everything in the world. if we succeed in the struggle, we feel an unusually strong attraction to the creator, which helps us merge with him. this struggle is not against the desires that we are familiar with in this world, by which one limits and disciplines oneself in using his or her desires. rather, we cultivate a compelling yearning to attain spirituality and eternity after contemplating the greatness of spirituality, eternity, and domination beyond universe and time. this desire to merge with the creator is the last level of the second period. the third period of development includes the study of kabbalah and observance of the laws of the upper world. in this, we are assisted by an anti-egoistic screen whose intention is to bring joy to the creator, a

it exists in the point of one s heart. therefore, to understand kabbalah, every generation needs its own language, suitable for the descending souls. the development of humanity is a descent of souls to this world. as they descend to our world and manifest in new bodies in every generation, the same souls develop, realize the need for the spiritual advancement, and attain the supernal knowledge, eternity, and perfection. question: how long does it take to start feeling the spiritual world? in the introduction to the study of the ten sefirot it is written that a person who studies by the genuine sources can enter the spiritual world within three to five years. this means that if one studies with the right intention, such a student crosses the barrier between this world and the spiritual wo

LAITMAN M FROM CHAOS TO HARMONY

ive how all the phases are joined in wondrous harmony, how they are interdependent, and how they affect one another. thus, one completes the evolutionary circle and no longer sees a beginning or an end in times, in places, or in processes, since one discovers that everything preexists in nature s plan. attaining nature s thought transcends us to exist at a supernal level, and grants us wholeness, eternity, and unbound pleasure. our world is not where our bodies are, it is where our selves are. if we perceive a reality of eternity, sublimity, and perfection, this is where we are. attaining nature s thought does not end with having a better feeling, but with having a sense of eternity and wholeness, as does nature itself. only in that state, the state of complete attainment, the corrected sp

to take upon themselves this work. in other words, if we say, que sera sera, and simply sit by without acting, nature will force us to correct through dreadful pains within the framework of the remaining 233 years until the end of the 6,000 years. this painful process is called in its time, meaning in the time allotted. but the suffering will intensify and increase until each moment seems like an eternity, as time is a psychological matter. in fact, we can already feel that our lives are getting increasingly harder, and this is just the beginning. however, in the path of correction, there is no time limit. just as kabbalists throughout time achieved balance with nature, anyone today can do the same and experience the same perfection and eternity. this path is called, i will hasten it, beca

, our enemies would not want to fight us. and if we rose one more bit, they would become friends. it is a direct reaction, completely irrespective of them. we, in fact, operate them! if we touched that intrinsic point, our enemies would immediately discover completely different desires within them, as if the day before had been erased. they would begin to feel that with our help, they could reach eternity and perfection. thus, to the extent that we disparage internality, humanity disparages us. if we extol the importance of realizing nature s goal, humanity will regard us as the owners of the method that leads to happiness. this is the law of internality and externality, and it cannot be changed. 186 from chaos to harmony t h e wa r o f g o g a n d mag o g the struggle between internality

LAITMAN M KABBALAH REVEALED

llment of the last, the greatest of all wishes xthe desire for spirituality, for the creator. when this desire is fulfilled, one knows the system that controls reality, participates in its making, and eventually receives the keys and sits in the driver s seat. such a person will no longer experience 52 kabbalah revealed life and death the way we do, but will effortlessly and joyfully flow through eternity in a never-ending stream of bliss and wholeness, united with the creator. i n a n u t s h e l l there are five levels to our desires, divided into three groups. the first group is animal desires (food, reproduction, and home; the second is human desires (money, honor, knowledge, and the third group is the spiritual desire (the point in the heart. as long as only the first two groups were

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the sections that appeal to us the most. only then will the text be able to help and guide us in our search for personal spiritual ascent. the goal of this text is to help us become interested in the mysteries of life, such as: why were we born into this world? can we enter the spiritual worlds from here? can we ever understand the purpose of the creation? is it possible to perceive the creator, eternity and immortality? how can we begin to grow spiritually? if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, asked by all born on earth "what is the meaning of my life" rabbi yehuda ashlag- 14- attaining the worlds beyond 1 perceiving the creator ge

hing in the world happens only because the creator wants it to happen. everything proceeds according to his plan, and nothing depends on us. from this point of view, we have neither faults nor merits. our actions are determined by the aspirations that we receive from the outside. we must therefore thank the creator for all that we receive from him. moreover, realizing that the creator leads us to eternity, we can develop feelings of love for him. we can move forward with a proper combination of the right and left- 31- lines, aiming exactly at the middle. that is, we can advance only along the line that is exactly halfway between them. yet, even if we begin to advance from a correct starting point, if we don t know exactly how to continually check and correct our course, we are sure to devi

to bestow upon me, i will reveal myself. but if it stems from a desire to please yourself by seeing me, i will not only refrain from disclosing myself to you, but i will hide myself ever deeper. guest: why? is it not the same for you whichever way i receive from you? after all, you want me to enjoy. why hide from me? host: if i disclose myself entirely, you will receive so much pleasure from the eternity, almightiness and wholeness of me, that you will not be able to accept that pleasure for my sake. that thought will not even cross your mind and you will later feel ashamed again. besides, because the pleasure will be perpetual, it will, as we ve seen before, eliminate your want, and again you ll be left drained of will- 54- attaining the worlds beyond guest (finally realizing: so that s

r, who sends that person such thoughts and desires that cause a turning away from the spiritual. it is as a response to this bitter feeling of regret about one s own spiritual state that one receives the light from above, the feeling of coming closer to the one above. and then arises the willingness to give up everything for that sense of the creator, for the feelings of security, selfconfidence, eternity that one feels when drawing nearer to the eternity and perfection conveyed from the creator. at that moment, all shame in one s former thoughts is gone, along with fears of anything in this world. when one perceives the soul as a part of the creator and therefore immortal, and agrees with the creator in everything and justifies everything that the creator does with his creations, and is r

to every lock, but if the lock does not give, a courageous thief will break it. the creator loves a person who breaks his own heart to enter the house of the creator" when we learn the spiritual levels, only then do we become insignificant in our own eyes, and can then bow before the creator, sensing that we have no need of anything: not our own spiritual redemption, nor any spiritual ascent, nor eternity, but only the creator. during the time of a spiritual decline, it may appear that the creator is concealing himself, and it is difficult for us to sustain faith in his existence and his providence. but if we indeed feel that the creator conceals himself, then we are not truly experiencing the concealment of the creator, but rather a condition in which the creator expects us to make an eff

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

e will be drawn to it gladly. this is the difference between ordinary human evolution and evolution according to the wisdom of kabbalah. today, the world is evolving unconsciously, without understanding the reasons for its existence. humanity does not know where it is being led and why every person is born, lives, and dies. the wisdom of kabbalah opens our eyes and guides us to the perfection and eternity that come with obtaining the creator s degree. when we begin to examine our position in reality using the wisdom of kabbalah, we find that the creator s attitude toward us is purposeful. it becomes evident that asking the creator to change his attitude is pointless. if we move forward with the help of the light, our pace will exceed the sufferings and we will progress ever faster. this is

ly. just as our will to receive perceives the corporeal reality with five modes of perception, which are our five senses, so our sixth sense comprises five modes of perception of the higher reality. with the help of the sixth sense, another reality is felt in the five senses, and this is the transition from darkness to light, from emptiness, fear, and torment, to abundance, security, tranquility, eternity, and perfection. acquiring the sixth sense expands our knowledge through positive impressions of abundance. when we acquire this sense, the upper light appears as profusion that fills the vessels, instead of as darkness. this new state will change the result of research in science. physicists, chemists, and biologists will receive new results in their researches, as though finding the oth

on of religion s k a b b a l a h t h e m o d e r n s c i e n c e 187 inability to provide a true answer to the empty vessels that will surface. thus, all the processes unfolding today summarize millennia of human evolution in egoistic vessels. from here on we must cultivate new vessels, altruistic ones. these vessels will display before us an entirely different reality, one of bounty, perfection, eternity, and light. and lastly, discovering this reality by all humankind is the very purpose of creation. 188 189 appendices 190 g l o s s a r y in all of reality, there is nothing but the creator and the creature, a light and a vessel, upper and lower. kabbalah texts incorporate many names and appellations intended to highlight different aspects of the relationship between them. here are the pr

which there is no good or bad, and which is consciously used with the intention to please oneself (in order to receive. this intention directly or indirectly harms others. end of correction the completion of equalizing the creature s form with the creator s. equivalence of form acquiring the attribute of bestowal instead of the attribute of reception. essence the root and the basis of all forms. eternity the integration of the will to receive in the attribute of bestowal that brings the will to receive a sensation of unlimited reception of light. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 194 evolution of the will to receive this term relates not to the will to receive itself, but to the intention with which it is used. all the desires, from least to greatest, a

LAITMAN M THE KABBALAH EXPERIENCE

er, this desire cannot be fulfilled in its primary form, because as soon as one is filled with pleasure, the joy vanishes. the intent of the creator from the start was to make the desire complete. however, this only happens when the intent resembles the creator s attribute of bestowal by one s free choice. because this attribute is not limited in its use by emotions, man can attain perfection and eternity. t h e t h o u g h t o f c r e a t i o n 15 man, the objective of creation, is obliged to transform the will for self-enjoyment into the will to please the creator. when one acquires this intent, the desire to enjoy becomes equal to the creator s desire to give. in conclusion, the creature brings self to perfection by the correct use of its only attribute v the reception of pleasure. chan

the brink, can't we arrive at tranquility and perfection? where is the great and perfect creator? t h e t h o u g h t o f c r e a t i o n 29 our complaints would only be fair if we were not given the instructions for achieving the goal. kabbalah was given to correct us, to make us like the creator. by studying how we can change ourselves, we can do so quickly and enter the state of perfection and eternity now, in this world, and in this lifetime. kabbalah reveals us to ourselves against the spiritual light surrounding us, thus forcing us to feel ashamed and humble before the light (the creator) prior to physical suffering, and accelerate the emerging desire to get rid of our evil nature, and acquire the perfect properties of the creator. by starting to study kabbalah, we can reach the stat

s world, and in this lifetime. kabbalah reveals us to ourselves against the spiritual light surrounding us, thus forcing us to feel ashamed and humble before the light (the creator) prior to physical suffering, and accelerate the emerging desire to get rid of our evil nature, and acquire the perfect properties of the creator. by starting to study kabbalah, we can reach the state of perfection and eternity within three to five years (ideally, and within six to ten years normally. keep asking those questions. t h e p u r p o s e o f c r e at i o n q: are we seeing an incorrect world? a: the creator started creation. to be more precise, he created a world of evil, or corruption. but man finishes creation, meaning man corrects it. because man has the ability to lead the world, the creator pass

estation. it does not refer to the upper force itself, but to how he relates to things, how he appears before us, within us, as a supreme power, as essence, in the way that he wants us to feel him. the creator created us through his wish to give, to bestow. he created our will to receive exactly in the amount that he wanted to give. that is why we must attain everything that he wants to give us v eternity, strength, perfection, total control. this means we must assume all the duties of the creator. the primary law of creation is the singularity of the creator--the one and only power that controls everything. there is none else beside him. the second law of creation is that the creator is totally benevolent. we cannot settle the contradiction between these two laws as they appear in our con

om of kabbalah is a science and a way of life that enables us to live correctly. how long does it take to learn how to live correctly? that depends on the soul. but when we begin to study, we t h e k a b b a l a h e x p e r i e n c e 90 soon feel that we can no longer do without it, because life without it is so strange and narrow that without connecting it to the upper world, to the soul, and to eternity, life loses its meaning. when we begin to feel like that, it is no longer possible to detach ourselves from kabbalah and remain confined to our world. t h e k a b b a l i s t i c a p p r oac h q: how many methods are there for the study of kabbalah and which is the most efficient for our time? a: generally speaking, there were two systems in the study of kabbalah: one was called the kabba

LAITMAN M THE PATH OF KABBALAH

hat there are no separate entities, but only one, man, and before him, the one creator. this thought must be directed inwardly toward changing our qualities in search of the creator within us. instead of the ordinary reading of the torah, we discover the torah as a spice, as a means for correction. it is also called a potion of life, for it pours into us the sensation of the creator, the light of eternity and wholeness. people who study from the wrong books are denied this remedy and remain with their properties. they do not discover the creator, and their torah becomes dry, concealing the purpose of creation even more than before. t h e pa t h o f k a b b a l a h 12 c h a p t e r 1. 2 b e t w e e n c r e at o r a n d c r e at u r e the question, who am i? exists in everyone. but when that

uation will arise. the sooner we escape these situations and tell our group about it, the better it is for us. the worst thing is to remain immersed in the situation, drowning in our own emotions. when we feel good, we should remember that there were bad situations in our lives and relate to them as cause and consequence, as good that comes after the bad. this brings us closer to completeness and eternity. we begin to look at things as opposite sides of the same coin; we cannot have one without the other. then, evil can also be accepted as good, because it is only in our corrupted vessels (emotions) that we feel evil as dark. if our vessels were corrected (in order to bestow) we would perceive both good (light) and bad (dark) as light. as long as our natural attributes (pride, greed, and d

e upper and the lower, where the soul obtains the knowledge and the experience necessary for its advancement. most important, one begins to feel new feelings and obtain different spiritual attributes. when the process of correction is complete, the person is equipped with spiritual propert h e pa t h o f k a b b a l a h 54 ties for entering and remaining in the upper world in a state of calmness, eternity, completeness, and peace. that spiritual degree (at the end of correction) is not described anywhere in kabbalah or the torah, simply because there is no language with which to describe it. beyond the end of correction is a realm that is not described anywhere. it is there that we find the secrets of torah. there are subtle hints of this in the zohar and in the talmud. that spiritual stat

it our world and enter the spiritual world, we must experience a number of specific situations: first, we must feel that the situation we are in is intolerable. that can happen only when we feel, even if slightly, what spirituality is and how different it is from our own state. we must feel that all the good is there, that it is unending abunt h e pa t h o f k a b b a l a h 84 dance, tranquility, eternity, and wholeness, and that everything is one power that pulls us toward it. in addition, there is the force in this world that rejects you from the situation that has now become intolerable to you. when these two forces one drawing you towards spirituality and the other rejecting you from your current state reach their peak, coupled with your awareness of total helplessness to liberate your

hen ten grams of the body can now be filled with light. when the light descends, it also restricts itself to ten grams to fit the corrected part of the body and clothe it. the two world systems pure and impure act synchronously and help one another in the correction process. each newly obtained spiritual degree helps us ascend to the next, until we finally reach the last degree, the attainment of eternity, perfection, and wholeness, the ability to view life and death from a new perspective. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 101 c h a p t e r 2. 8 t h e r i g h t wa y t o a dva n c e the society we live in is flooded with the perpetual pursuit of beastly (corporeal) pleasures such as money, glory, and sex. it is impossible to sin in such a state, and it is just

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

r and movable star on the floor. the blazing star is the sign of the deity, and to make that more evident, in the middle of it is usually inscribed the letter g, for god. in the old jewish form of masonry they had instead of that letter their sacred word yhvh, standing for jehovah. in co-masonic lodges the usual form of this figure is a serpent curled round with its tail in its mouth, a symbol of eternity. this was the original form, but the head of the serpent was altered so as to form the letter g. the sacred fire below the star is a reflection of it; in some lodges, as for example at adyar, in india, it hangs just underneath the ceiling on a pulley arrangement, and is lowered that light may be taken from it and carried to the candles. the blazing star also represents the sun, the dispen

of the rose has the threefold connotation of love, secrecy and fragrance, while the cross bears also the threefold meaning of self-sacrifice, immortality and holiness. so when these two emblems are taken in conjunction, as they always are in the name rose-croix, they betoken the love of self-sacrifice, the secret of immortality, and the sweet fragrance of a holy life. 791. the serpent represents eternity; the double triangle, spirit and matter; the pelican is another ancient symbol of self-sacrifice, as the eagle is of victory. 792. it is significant that up to this point the aspirant, having complied with certain requirements, may apply for advancement, may demand recognition of his progress. but now that he is coming in sight of higher degrees he may no longer make demand- he must wait

m mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more responsive. the influence of the 33 is a veritable ocean of bliss and splendour, strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as viceregent of the logos from eternity unto eternity. 805. how to use the powers 806. it must of course be understood in all cases that, though the conferring of the higher degrees puts certain definite powers in the hands of the recipient, it does not instantly endow him with the knowledge of how he is to employ them; he must grow into that by long and careful practice, and full comprehension of them is the first step. 807. t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ll flow through him mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more worthy. the power of the 33 is a veritable ocean of glory and strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as vice-regent of the logos from eternity unto eternity. 186. the stages of the occult path 187. behind the whole splendid scheme of the egyptian mysteries the lodge of the great white brotherhood in that country ever stood in silence and secrecy, guarding them and using them as a channel of the hidden light- its very existence being unknown to all who remained outside the inner circles. the brotherhood selected for initiation in

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

sketball player who wakes up abruptly from his nightmare. the devil s laughter, however, still echoes in his bedroom. another amusing ad using the theme of damnation is one of the creative got milk? tv commercials. as a heartless business executive is on a cell phone firing his own mother from her job, he is hit and killed by a bus. awakening in the next life, a soft unseen voice says, welcome to eternity. after asserting that he must be in heaven, the ex-businessman starts eating giant chocolate 4 ahriman chip cookies. he then opens a large refrigerator full of milk cartons empty milk cartons, as it turns out. turning to the television audience, he cries, where am i? hell, it turns out, is being able to consume cookies without the milk that should invariably (according to our cultural tra

e soul is rejoined to the body. death is a necessary circumstance in the process whereby human beings, even the people alive at the end of the world, become immortal. all people are directed to one last fixed end, and after death both intellect and will of all the dead,whether they are in hell, purgatory, or in heaven, whether before or after resurrection, become immutable and they are brought to eternity. according to aquinas, the localities of life after death are: limbus patrum, where the good went who died before christ; limbus infantum, where are allocated the children who died unbaptized; purgatory, the place where all sinners stay until they are purified or redeemed by the church, or until the last day; hell, or gehenna, where the wicked are condemned; and finally heaven, where the

n and pity for the human state. he was also deeply influenced by study of the philosophers as well as of mystical writers such as paracelsus, jakob boehme, and emanuel swedenborg. among blake s illuminated books are the marriage of heaven and hell, a work mixing satires on swedenborg with metaphysical and religious discussions; the book of thel, a delicate allegory of the descent of the soul from eternity into mortal life; visions of the daughters of albion, in which free love is defended; the first book of urizen, containing an account of the creation of the material world and of humankind burdened with the problem of evil; europe; the book of los; the book of ahania; the song of los. his two later and longer poems are milton and jerusalem. in milton the whole problem of an evil world is

ry familiar with reincarnation and the karmic principle.he saw angels, good and evil, as the real forces behind the weaknesses and the triumphs of mortal men and women. blake s entire scheme is based upon a view that has its roots in plato and that extends to a philosophical tradition pointing to a spiritual reality in which forces higher than ourselves are constantly at work. blake insisted that eternity was complete harmony, and that therefore angels and spirits were androgynous,with no separate principles of male and female, but only the one of humanity. blake often used infernal imagery to represent aspects of the human being such as sensuality that he placed a positive valuation on but that the christian tradition labeled evil. this tendency to invert traditional imagery, which was al

s, living human beings occupy the middle world, and demons often reside in the underworld. the spirits of the dead are also often perceived as living underground, perhaps as a result of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a realm of torture in which sinners and unbelievers were tormented for eternity. in the christian tradition in particular, underworld devils acquired employment tormenting the souls of the damned, though the earliest christian idea was that stern, righteous angels tormented the damned. as the righteous angels were imaginatively removed from hell, satan, ruler of all other devils, became king of the underworld. as portrayed in the new testament, demons constitute the

LIBER 777

. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels rulin

LIBER AASH

driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless

cier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are

LIBER ALEPH

re appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i was nemo, and that although i saw the cankerworm, and knew it, and gave urgent warning. how then consider deeply in thyself if i were rightly governed in this action, according to the tao. for we that are magicians work without fear or haste, being omnipotent in eternity, and each star must go his way; and who am i that should save this people .wilt thou smite me as thou smotest the egyptian yesterday. yes, although mine were the might to save these ten, i reached not forth mine arm against iniquity, i spake and i was silent; and that which was appointed came to pass. as it is written, the pregnant goddess hath let down her burden upon the earth. c the bo

ght and life .afloat in the thyr, o my god, my god. without support, without constraint, wing thine own way, o swan, o bliss of brightness! o liber aleph vel cxi 142 el de harmonia voluntatis et parcarum (of the harmony of will and destiny) his is the evident and final solvent of the knot philosophical concerning fate and free will, that it is thine own self, omniscient and omnipotent, sublime in eternity, that first didst order the course of thine orbit, so that the which befalleth thee by fate is indeed the necessary effect of thine own will. these two, then, that like gladiators have made war in philosophy through these many centuries, are one by the love under will which is the law of thelema. o my son, there is no doubt that resolveth not in certainty and rapture at the touch of the w

o adorn the will and to admire its strength and its beauty, and to enjoy its victory by anticipation in full confidence, not fearful of time that robbeth them that are ignorant concerning him, how he is but mirage and illusion, incapable to besiege the fortress of the soul. work thou thy will, as i said aforetime by the mouth of eliphas levi zahed, knowing thyself omnipotent, and thine habitation eternity. o my son, attend well this word, for it is an heirloom, and a ring of ruby and emerald in thine inheritance. h the book of wisdom or folly 197 zx de comedia, qu. dicitur (of the comedy, which is called pan) ubtler than the serpent of hermes, o my son, is this way of restraint of art, and thou shalt meet therein with the god pan, and have him to thy playmate. so shalt thou devise comedy a

LIBER ARCANORUM

her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and

LIBER CCCXXXV ADONIS

! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek physician. he is a slight, old man, with piercing eyes and every mark of agility and vigour. his dress is that of a babylonish physican. hermes. and now, polite preliminari

LIBER CCXLII AHA

d win the world! o priest and king, let there be feasting, foining, fighting, a revel of lusting, singing, smiting! work; be the bed of work! hold! hold! the stars f kiss is as molten gold. harden! hold thyself up! now die. ah! ah! exceed! exceed! olympas. and i? marsyas. my stature shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse. olympas. what is this word? aha! 33 marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones

the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first publis

LIBER CLXV A MASTER OF THE TEMPLE

owledge of all else is lost. i invoke thee. oh thou bliss absolute, thou one without a second, thou in whom time and space no longer exist. i invoke thee. oh thou, who when i think of thee art god, who when i cease to think of thee art my self, may i be lost in thee. yet never shall i be lost, for thou art, who art not. oh beloved, i come to thee when i realize that never have i moved through all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying: i am the infinite circle. if i worship the circle

lf and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying: i am the infinite circle. if i worship the circle, thou laughest, saying: i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good. o.m] dec. 11th, 9:52 10:37 p.m. meditation in asana. dragon as usual. took a few long breaths, filling the body and mind with love, and then expelling it till it flowed through me. used mantra: the self is love. that self am i first part of t

LIBER CORDIS CINCTI SERPENTE

e his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin with silence, o my prophet! 45. then the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. 46. also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o m

infinite range; the heart that thou dost encircle is an universal heart. 21. i, and me, and mine were sitting with lutes in the marketplace of the great city, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente

ight in thy song. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been b

yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42

he devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the soul in that resoundin

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

th a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no n

LIBER DCCCXI ENERGIZED ENTHUSIASM

h energized enthusiasm 21 three circles and a half. she then laid him down upon the cross, and took her own appointed place. the organ now again rolled forth its solemn music. i was lost to everything. only this i saw, that the celebrants made no expected motion. the movements were extremely small and yet extremely strong. this must have continued for a great length of time. to me it seemed as if eternity itself could not contain the variety and depth of my experiences. tongue nor pen could record them; and yet i am fain to attempt the impossible. 1. i was, certainly and undoubtedly, the star in the canopy. this star was an incomprehensibly enormous world of pure flame. 2. i suddenly realized that the star was of no size what-ever. it was not that the star shrank, but that it(=i) became su

LIBER DCLXXI VEL PYRAMIDOS

of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon di

LIBER LIBERI VEL LAPIDIS LAZULI

ee, o my god, like a purple plum upon upon a sunny tree. how thou dost melt in my mouth, thou consecreated sugar of the stars! 49. the world is all grey before mine eyes; it is like an old worn wine-skin. 50. all the wine of it is on these lips. 51. thou hast begotten me upon a marble statue, o my god! 52. the body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. how shall i come forth into the light? 53. thou art he, o god! o my darling! my child! my plaything! thou art like a cluster of maidens, like a multitude of swans upon the lake. 54. i feel the essence of softness. 55. i am hard and strong and male; but come thou! i shall be soft and weak and feminine. 56. thou shalt crush me in the wine-press of thy love. my blood shall stain thy fiery f

ven into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest

and the hum of the spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitr

LIBER LIBRAE

n, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is best with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, t

LIBER LVII

enerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda* children! said he, for two years must ye study with me before ye fully comprehend our law .venerable sir. answered frater i.a .the first verse of our law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume.may the dweller of eternity pardon me!.to write a monograph upon the first word of those seven words .venerable sir. quoth i .that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! t

LIBER LXVII THE SWORD OF SONG

nd best for you and best for all: i line no brow with wrinkles, meditating how) well, but another way remains. shall we expound the cosmic plan by symbolising god and man and nature thus? as man contains cells, nerves, grey matter in his brains, each cell a life, self-centred, free yet self-subordinate to the whole for its own sake.expand!.so we molecules of a central soul, time.s sons, judged by eternity. nature is gone.our joys, our pains, our little lives.and god remains. were this the truth.why! worship then were not so imbecile for men! but that.s no christian faith! for where enters the dogma of despair? despite his logic.s silver flow i must count caird62 a mystic! no! you christians shall not mask me so the plain words of your sacred books behind friend swedenborg his spooks! says

swifter than light i flashed, ran to him, and at his holy feet prostrated my head; then, all my being sated with love, cried .master! i must know. already i can love. e.en so. the sage saluted me ram, ram,9 lmba p av ki b i dam, jani yh sb se m.zikl kam he, vah zavaz, t.mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 an

of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. 28 the sword of song you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. this matters to the present action little or nothing. here.s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach that ego-atman sole must be; with schelling

loka!.3 .rupe me no rupes. howled the necromancer .get up, fool. roared the god .i have got perdu r. abu elected maha brahma .oh lord, have you really. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get a

the sensation of a lifting of an arm. he does not, for he cannot, go further back. he will not suppose, on no sort of evidence, the substratum of atman uniting 1 as bishop butler so conclusively showed. 2 i may incidentally remark that a very few hours. practice (see section viii) cause .i lift my arm. to be intuitively denied..a. c. science and buddhism 106 consciousness to consciousness by its eternity, while it fixes a great gulf between them by its changelessness. he states the knowable, states it accurately, and leaves it there. but there is a practical application of this analysis which i will treat of later (see viii. mahasatipatthana) we are told that the memory is a proof of some real .i. but how treacherous is this ground! did a past event in my life not happen because i have fo

LIBER MMCMXI NOTE ON GENESIS

rs, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into infinity. the first number, then, is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number

LIBER SAMEKH

he shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for

LIBER XLI THIEN TAO

him before the controversy can be decided (9) true. would your sublimity condescend to defile himself by entering this muck-sweeper fs miserable hovel (10) expect leprous dragon with beri beri at your high mightiness fs magnificent heavenly palace to-morrow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe manifesting of simplicity. h) gwhat, h said juju, go great tao, do you recommend as a remedy for the ills of my unhappy

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

ation funerals, but also various sacrifices. in chapter 9 odin dies, not in the jaws of a monstrous wolf but of old age. he has himself marked with the point of a spear and gathered for himself all the warriors felled by weapons. he said he wished to go to godheim or godheimar, and from this the swedes concluded, according to snorri, that odin had gone to ancient asgard and would live there until eternity. gbelief in odin and calling on him grew up anew. h snorri must have imagined that godheim was a historical land, misunderstood by the swedes in connection with their euhemerism, for go. is a word for pagan gods. subsequently in ynglinga saga he has two of the kings of the ynglingar set out to look for godheim, to the east in ggreater sweden. h njord ruled the swedes after odin. he was fo

LOGOMACHY OF ZOS

ng the study of norse mythology into home schooling; science fiction; astrology. just exercise care. if it doesn ft look right, it probably isn ft. after all, if i, an expert in old norse.icelandic mythology, were to devise and print on the internet plans for a supersonic jet, would you build and fly iisthe logomachy of zos by austin osman spare wisdom is a stasis: knowledge is like the 'snake of eternity, constantly eating itself and never finishing. more bathos: connexity of all our bloody selves to ego is a nightmare commanded by the overlooked, unobeyed latencies of return, essential for re-union. ego expands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus personify his? subject understandin

auty, the undivulged of things, gives them their enchantment not their known meanings. there is a third eye! to paraphrase "let not thy right eye see what they e..q w. 0 .5: m..1 o..1 .5..q 5' e# e 2% k..q e our willful blindness to all permitted self-deceptions which are seen and recorded by the inner eye. you may delude your fore-consciousness, but not what is beneath. cand of the noumenal, our eternity, we hope that all our efforts in life are ultimately for a permanent perfection, with change an additional pleasure. everything, knowledge and experience of life contradicts such a possibility. is the truth necessary? the need is for our own truth: lack of integrity makes for sterility and is meaningless. things more necessary than truth are expressed through our efforts to render such. a

lignment (often oblique) that cuts through from one predetermined place to another. god is within us..q( u%y <5..q 6..1. 8\ inexistent reality of presence without residence. ideas you conceive are their own possibility. the great sterilities: the numen and the human. ever present. are stercoraceous images of greed under other names. g( x, 6. x 3( w( 1"4[ x 2( z. w..1' 7 xk w=h s..q..1 p j s( p..1 eternity: the outwardness of ego is the recessive and remaining part of ourselves. through mind is our all-reachingness, and through the copula; our technique of articulating desire is limited, bad or mad. soul and mind are indifferent to our language but respond to affectiveness when conveying pure sentiment. where ego goeth, there only is the sensation and perception of reality. g. e w=h. g% v u

shocked, we cry out for salvation, and backslide to some old mothering or protectiveness. no escape but to breathe the human smell, touch the hirsute flesh: shall again adventure c must transgress. compensating mechanisms often demand an antithesis to balance or fulfil them, as with character and temperament: an ideal union. the masculine woman and the effeminate man. equity is the stabilizer of eternity. i( h= 2/ 2 4v. 6* 9. f authority to shelve his own responsibility. unappreciated ability becomes devitalized, breeds a self-indulgent sickness. a self pity that suffers alone. i. 2' e..1 2 o, n &7 u( x k..1 y! k <7 it is in all things and all things will be through it. all emanations are through the flesh and nothing has reality for us without it. the soul is ever unknowable because we c

gs past and becoming. whether the gods created us or we created them is of no import except as an expedient. if i@ 9"d..1/ 5..1..1. x. 6..q i$^9( q. pre-ordained channels, amoral, endowed with phallic grandiosity and let loose among excitements, i would end in hysteria unto paralysis: there is a law of reversal. giving our so( 1=h. m..1. 5 &7 i..q 2..q..1. p n>b. e s* 5% s@ h> 2 &v. w( 6 z..1( of eternity and our comprehension is begotten of time. your virtue is to believe in yourself as your self, i.e, as an individual making your individuality: cogito, ergo sum. vital belief overcomes all things, in that it will endow us with the means to do so. time is not a separate dimension but a purely human and arbitrary contrivance of measurement by comparison; yet time is integrated in us and all

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of a glass boat, called cwrwg gwydrin. this boat symbolized the moon, which, floating upon the waters of eternity, preserved the seeds of living creatures within its boatlike crescent. p. 23 integrity from the most learned members of the higher druidic degrees. according to james gardner, there were usually two arch-druids in britain, one residing on the isle of anglesea and the other on the isle of man. presumably there were others in gaul. these dignitaries generally carried golden scepters and wer

n thick groves of oak trees or around open-air altars built of great uncut stones. how these masses of rock were moved ahs not been satisfactorily explained. the most famous of their altars, a great stone ring of rocks, is stonehenge, in southwestern england. this structure, laid out on an astronomical basis, still stands, a wonder of antiquity. p. 24 according to the persians, there coexisted in eternity two principles. the first of these, ahura-mazda, or ormuzd, was the spirit of good. from ormuzd came forth a number of hierarchies of good and beautiful spirits (angels and archangels. the second of these eternally existing principles was called ahriman. he was also a pure and beautiful spirit, but he later rebelled against ormuzd, being jealous of his power. this did not occur, however

s by name, who claimed to have received his instructions from the apostle matthew. like simon magus, he was an emanationist, with neo-platonic inclinations. in fact, the entire gnostic mystery is based upon the hypothesis of emanations as being the logical connection between the irreconcilable opposites absolute spirit and absolute substance, which the gnostics believed to have been coexistent in eternity. some assert that basilides was the true founder of gnosticism, but there is much evidence to the effect that simon magus laid down its fundamental principles in the preceding century. the alexandrian basilides inculcated egyptian hermeticism, oriental occultism, chaldean astrology, and persian philosophy in his followers, and in his doctrines sought to unite the schools of early christia

an nature. the gloom and depression of the lesser mysteries represented the agony of the spiritual soul unable to express itself because it has accepted the limitations and illusions of the human environment. the crux of the eleusinian argument was that man is neither better nor wiser after death than during life. if he does not rise above ignorance during his sojourn here, man goes at death into eternity to wander about forever, making the same mistakes which he made here. if he does not outgrow the desire for material possessions here, he will carry it with him into the invisible world, where, because he can never gratify the desire, he will continue in endless agony. dante's inferno is symbolically descriptive of the sufferings of those who never freed their spiritual natures from the c

ntinue in endless agony. dante's inferno is symbolically descriptive of the sufferings of those who never freed their spiritual natures from the cravings, habits, viewpoints, and limitations of their plutonic personalities. those who made no endeavor to improve themselves (whose souls have slept) during their physical lives, passed at death into hades, where, lying in rows, they slept through all eternity as they had slept through life. to the eleusinian philosophers, birch into the physical world was death in the fullest sense of the word, and the only true birth was that of the spiritual soul of man rising out of the womb of his own fleshly nature "the soul is dead that slumbers" says longfellow, and in this he strikes the keynote of the eleusinian mysteries. just as narcissus, gazing at

MASTERING WITCHCRAFT

to us the child of promise! it is the great mother who giveth birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early! golden sun of the mountains, illumine the land, light up the world. illumine the seas and the rivers, sorrows be laid, joy to the world! blessed by the great goddess, without beginning, without end, everlasting in eternity! io evoke, blessed be! however, the latter chant is used only at halloween or yule, as it refers specifically to the coming of winter and the rebirth of the sun at shamain (hallaws) or midwinter. the meeting dance often leads directly into the chain dance. this is traditionally led by a female member or the high priestess herself, the magister bringing up the rear. hence the old saying "m

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

mans will be a book which will contain all the secrets of nature. and by their diverse combinations thou shalt make the genii and angels speak. here endeth the fragment of the key of solomon. book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "rituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphere

MEANING OF MASONRY

came. as the admission of every candidate into a lodge presupposes his prior existence in the world without the lodge, so our doctrine presupposes that every soul born into this world has lived in, and has come hither from, an anterior state of life. it has lived elsewhere before it entered this world: it will live elsewhere when it passes hence, human life being but a parenthesis in the midst of eternity. but upon entering this world, the soul must needs assume material form; in other words it takes upon itself a physical body to enable it to enter into relations with the physical world, and to perform the functions appropriate to it in this particular phase of its career. need i say that the physical form with which we have all been invested by the creator upon our entrance into this wor

MICHAEL FORD BOOK OF CAIN

row so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain, my son of sons, you will find your mother and sister tomorrow, then you shall walk the path of night. by the noon tide sun you have walked, and with the scorpions and serpents of the desert sands have you come forth as god. your sign which is my sign on earth

d, and many forms i will take. that even that i have left flesh shall my spirit dwell on, that i who have embraced the black flame just as set-an of egypt, that i shall dwell in the places of the earth lest seen, but in this path one may find me. by forest or desert some may call me, and i may answer calls of initiation into the circle of the witch born. in the fire of the adversary do i walk for eternity, my father s soul illuminating those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull

MICHAEL FORD WITCHMOON

anted within the earth. the purest rite consists of a clear and awakened mind, in which a new birth shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own super abundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

avail-able. the probability calculated by yockley and confirmed by sauers experiments1 chance in 10 tothe power of 65is an event so improbable that it could be compared to winning the state lottery byfinding the winning ticket in the street, and then continuing to win the lottery every week for a thousandyears, finding the winning ticket in the street each timepossible, in principle, if you have eternity atyour disposal, but improbable, in practice, if all you have is a negligibly short time (p. 19)an earth of immense age is indispensably necessary to the neo-darwinists theory because geneticmutation and natural selection are processes that are conceived of as working very slowly over hundredsof millions of years. if the earth was only a few million years old, then there simply would not

uld not cover it in its entirety. chapter two presents a briefoverview and further chapters concentrate mainly on the v edic references to nagas presented mainly inthe chapter 4.2. for the references to the recent encounters with reptilians please refer to the bibliogra-phy listing.the saurian connection: historical background of the serpent. the snake (serpent spirit) has been asymbol of wisdom, eternity, healing, mystery, magical power, and holiness throughout most of theancient non-western world. its symbol is used today in medicine, and other healing professions, and itslive descendants are hailed as sacred and used in everything from cancer drugs to sex potions. serpentwas worshiped in ancient babylon, mexico, egypt, as well as many other places all over the world. the following passa

he serpent. in the western tradition it canbe found as used by the christ in the gospel of saint matthew (10:16, be ye therefore wise as ser-pents, and harmless as doves.in all mythological language the snake is also an emblem of immortality. its endless representationwith its tail in its mouth (ouroboros, and the constant renewal of its skin and vigor, enliven the sym-bols of continued youth and eternity. the serpent's reputation for positive medicinal and/or life-preserving qualities have also contributed tothe honors of the serpent as still seen by the employment of the caduceus [staff around which twosnakes are wrapped. to this very day, the hindus are taught that at the end of every universal manifes-tation (kalpa) all things are re-absorbed into deity during the interval between crea

MICHAEL WYNN THE SOUL TRAVELERS

d what christians mean when they said that jesus died for our sins, and his death represented a great sacrifice that somehow redeemed my soul. listening to christians explain how that actually works is usually amusing, and always results in an comical, unsatisfactory answer. to live in heaven, spend 33 years on earth, be murdered on a cross, 3 days in the underworld, and back up to heaven for all eternity does not constitute saving my soul, nor even a sacrifice. jesus living a long life of pain and toil, instead of a short 33 years, and then going to heaven is more of a sacrifice, but, because he still goes to heaven, i can t envision what those extra decades of his life have to do with my soul. far from blinking out of existence after dying on the cross, which would indeed represent a sac

umined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of the pyramid, but he has departed the way of the wise and the house is empty. the hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passe

re 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 celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, the sound emitted has no counterpart in any known musica

MOODY RAYMOND A LIFE AFTER LIFE

importance of seeking knowledge. during their experiences, it was intimated to them that the acquisition of knowledge continues even in the after-life. one woman, for example, has taken advantage of every educational opportunity she has had since her "death" experience. another man offers the advice "no matter how old you are, don't stop learning. for this is a process, i gather, that goes on for eternity" no one that i interviewed has reported coming out of this experience feeling morally "purified" or perfected. no one with whom i have talked in my way evinces a "holier-than-thou" attitude. in fact, most have specifically brought up the point that they feel that they are still trying, still searching. their vision left them with new goals, new moral principles, and a renewed determinatio

MORALS AND DOGMA

not to be comprehended as a starting-point, or progress as a goal, without those two great forces, faith and love. prayer is sublime. orisons that beg and clamor are pitiful. to deny the efficacy of prayer, is to deny that of faith, love, and effort. yet the effects produced, when our hand, moved by our will, launches a pebble into the ocean, never cease; and every uttered word is registered for eternity upon the invisible air. every lodge is a temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood

o foot, even in the darkn