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EVIL

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BOOK OF BARUCH

servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wicked heart, to serve strange gods, and to do evil in the sight of the lord our god. chapter 2 herefore the lord hath made good his word, which he pronounced against us, and against our judges that judged israel, and against our kings, and against our princes, and against the men of israel and juda, 2 to bring upon us great plagues, such as never happened under the whole heaven, as it came to pass in jerusalem, according to the things that we

, and have not been obedient unto his voice. 6 to the lord our god appertaineth righteousness: but unto us and to our fathers open shame, as appeareth this day. 7 for all these plagues are come upon us, which the lord hath pronounced against us 8 yet have we not prayed before the lord, that we might turn every one from the imaginations of his wicked heart. 9 wherefore the lord watched over us for evil, and the lord hath brought it upon us: for the lord is righteous in all his works which he hath commanded us. 10 yet we have not hearkened unto his voice, to walk in the commandments of the lord, that he hath set before us. 11 and now, o lord god of israel, that hast brought thy people out of the land of egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great

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ocession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the p

s sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of evil. lastly, do not be daunted by the difficulties of occult study, and remember that every obstacle can at length be conquered by perseverance" hierophant "this only reveals a partial amount of hidden knowledge. before you can pass to a higher grade, you will have to commit certain rudiments of occult knowledge to memory. w

f osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see the faces of the gods' it opens with a solemn adoration of the lords of truth and the ceremony of passing by the

of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil life. passing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge, symbols of mercy and severity, in his hands; behind him are isis and nephthys, the 39 goddesses of nature and perfection, and before him are the four genii of the dead, upon the lotus flower, the emblem of the metempsychosis

left foot forward about six inches. this is the step, and represents the foot on the side of chesed, put forward and taking a hesitating step in darkness. the left foot alludes to isis which is the beginning of action. action is necessary for the achievement and fulfillment of the great work. on a deeper level, the step alludes to the beginning of a journey as well as to the stomping down of the evil persona. this is accomplished through the process of self sacrifice unto our higher genius. thus, the step is appropriately six inches which equals tiphareth, the sephira of self sacrifice. secondly, as you advance your foot, it will be placed toe to heel next to the inside of the other member's foot you are sharing the step, grip and grand word with. at this point, you have completed the ste

0 0 INITIATION CEREMONY

study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfu

throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in darkness is thy name, the light of a golden day. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in th

s sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of that evil. lastly, do not be daunted by the difficulties of occult study and remember that every obstacle can at length be conquered by perseverance. hiero: before you can pass on to the next higher grade of this order you will have to make yourself perfect in the following: 1) the names and alchemical symbols of the four ele

1 10 INITIATION CEREMONY

llars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but

a malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the dir

shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of e

admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

m. 38^ 95^ fornald. siig. 1, 487. not quite parallel are phrases such as: daz geloube gote unde w?r; amis 989. iu unde ffote von himile klage ich unser leit; nib. 1889, 3. ik klage gode unde iu; eichtsteig landr. 11. 16. 37. sane die messe beide got u. in; parz. 378, 25. wh. 280, 5. neic si im unde gote; iw. 6013. also in o.fr, jel te pardoins de diit et de mi]\iones untersuch. 245. sometimes the evil one is named by the side of the deity: got noch den tiuvcl loben; iw. 1273. in beschirmet der tii'vcl noch got; iw. 4635, i.e. no one protects him. poems of the middle ages attribute human passions to god; especially is he often pictured in a state of complacency and joy (see suppl, and again in the contrary state of wrath and vengeance. the former is favourable to the creation of eminent and

as in mar. 217. herod's messengers of murder are wiieteriche, o.i. 19, 18 names the king himself gotewuoto. the form wuotunc seems not to differ in sense; an unprinted poem of the 13th century says' wiietunges her' apparently for the' wiitende heer^ the host led as it were by wuotan; and wuotunc is likewise a man's name in ohg, wodunc, trad, patav. no. 19. the former divinity was degraded into an evil, fiendish, bloodthirsty being, and appears to live yet as a form of protestation or cursing in exclamations of the low german people, as in westphalia: woudan, woudan! firmenich 1, 257, 260; and in mecklenburg: wod, wod (see suppi. proofs of the general extension of woden's worship present themselves, for one thing, in the passages collected in the preceding chapter on mcrcurius, and again in

o offinn, being guest with offinn, visiting offinn, meant simply to die, fornald. sog. 1, 118. 422-3. 2, 366. and was synonymous with faring to valholl, being guest at valholl, ib. 1, 106. among the christians, these were turned into curses: far p4 til o&ins! offins eigi j?ik! may osin's have thee (see suppl. here is shown the inversion of the kindly being, with whom one fain would dwell, into an evil one,2 whose abode inspires fear and dread. further on, we shall exhibit more in detail the way in which wuotan was pictured driving through the air at the head of the' furious (wtitende) host' named after him. valholl (aula optionis) and valkyrja obviously express the notion of wish and choice (germ, wahl, scotch wale. of the peculiarities of figure and outward appearance of this god, which a

'in krist er sih gisidalta' says 0. i. 25, 24; but hel. 30, 1 of the dove: sat im icppan uses drohtines ahslu (our lord's shoulder. is this an echo of heathen thoughts? none of the fathers have this circumstance, but in the mid. ages there is talk enough about doves resting on shoulders^ and the dove, though frequently contrasted with the raven (which, like the wolf, the christians applied to the evil one, may nevertheless be put in the place of it. oswald's raveii flies to his shoulder and arm, 749. 942. oswald talks to it, 95-6, and kneels before it, 854. conf. ziugerle, oswalt p. 67 (see suppl^ now under that figure of the bearded old man, wuotan is apparently to be regarded as a water-sprite or water-god, answering well to the latin name of mptunus which some of the earlier writers put

ith. ahnu gen. akmens /cam /lam. 182 thunar. current among the people, in which you can exchange ilamer for duvcl, but which, one and all, can only be traced back to the god that strikes with the hanuner. in tlie same way' dat is en ha7ner, en hamerskcn kerl' a rascally impudent cheats de hamcr kennt se all! the devil may know them all, schiitze 2, 96. hemmerlein, meister hdmmerkin, signified the evil spirit. consider also the curses which couple the two names; donner und teujd! both of which stood for the ancient god. by gammel tlwr, old thor, the common people in denmark mean the devil; in sweden they long protested by thore gud. the lithuanians worshipped an enormous hammer, seb. frankes weltbuch 55 (see suppl. it must have been at an earlier stage that certain attributes and titles of

3 8 INITIATION CEREMONY

himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever rolling abyss ever espousing a body unluminous, formless and void. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a c

referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or bu

h are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe

nd the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the re

4 7 INITIATION CEREMONY

ore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is th

rth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is j

from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation

described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman. contrary to popular belief, wiccans do not 'hex (cast curses) or seek revenge, although some dutch and pennsylvanian witches consider that it is justifiable to 'bind' those who harm children or animals or actively promote evil or corruption. wiccans prefer to rely on the principles of natural justice that under karmic principles will redress the balance, either in this lifetime or the next. the chief moral codes are the wiccan rede and the threefold law. the wiccan rede states simply 'an it harm none, do what you will. this deceptively straightforward statement refers to the self as well as others. i have already m

imply 'an it harm none, do what you will. this deceptively straightforward statement refers to the self as well as others. i have already mentioned the threefold law whereby magical intent- and, many believe, actions and thoughts- return to the sender with three times the intensity. because people are responsible for their own actions, everyone -witch and non-witch alike- can choose to do good or evil. many witches and wiccans believe that they are reincarnated in some form and also that the results of past deeds can follow a person from one life to the next. you can compare this to the concept of karma found in hinduism and buddhism, which says that the thoughts and deeds we accumulate in our lifetime may either progress us towards spiritual perfection- if good- or indicate, if bad, that

to pay for your expenses. i hope that, one day, joining a coven will be totally open, like joining any other organisation, and then the nasty elements who hide behind the name of magick will be exposed for the frauds they are. children and wicca many people are suspicious of witches and all the more so if the practitioner has young children. they seem to fear that witches will exert some kind of evil influence on innocent minds. in my experience, nothing could be further from the truth. children of wiccans are almost invariably kind to animals and aware of environmental issues. some groups have family celebrations and no responsible parent would introduce their children to any experiences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the

binding magic rituals. my friend lilian, a white witch and healer, used to wrap the perpetrators of crimes in a mantle of pink and visualise them in a sea of tranquillity so that they might be diverted from a destructive course of action. however, i usually cast a protective barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, hard though it is, and we should leave the punishment to natural justice. in my own experience, few who find happiness at the expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? ther

ABRAMELIN1

author, an example of the latter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies o

t, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps

ght are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under the command introduction ix usually of the good (d) that consequently whenever the evil demons can escape from the control of the good, there is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and agreements with them (z) that to further this project, they will

re, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for

eration than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different:

ABRAMELIN2

superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this

though less important be still necessary; namely, whether ye be capable, not only of commencing, but also of carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arrive at your desired end, and shall encounter no d

commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him; seeing that he is

our family, in the peace and quiet which god hath granted unto you. you should never sleep during the day, but you may in the morning, for after that you have performed your devotions you may if you wish again go to bed to rest yourself. and if it happeneth by chance that you do not rise sufficiently early, that is to say before sunrise, it doth not greatly matter (provided that it be not done of evil intent, and you shall perform your ordinary morning prayer;30 but you should not accustom yourself to be slothful, it being always better to pray unto god at an early hour. concerning clothing and family. your dress should be clean but moderate, and according to custom. flee all vanity. you shall have two dresses, in order that you may be able to change them; and you shall change them the eve

ingplace, i will show unto ye what shall be necessary herein.40 ye shall choose an apartment which hath a window, joined unto the which shall be an uncovered terrace (or balcony, and a lodge (or small room or hut) covered with a roof, but so that there may be on every side windows whence you may be able to see in every direction, and whence you may enter into the oratory. in the which place41 the evil spirits shall be able to appear, since they cannot appear within the oratory itself in the which place, beside the oratory towards the quarter of the north, you shall have a rooted or covered lodge, in the which and from whence one may be able to see the oratory. i myself also had two large windows made in my oratory, and at the time of the convocation of the spirits, i used to open them and

ABRAMELIN3

fidious belial can do 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 witho

e occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as pos

u l i g i l u r i e l p u l l a (2) m e l a m m e d e r i f o i s e l i s i l l i m a f i r e l o m m o l e r i f a m i l l i s i l e s i o f i r e d e m m a l e m (3) e k d i l u n k l i s a t u d i n a n a l i s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you require (in the second book, the remarks given concerning this chapter are evidently far more applicable to the third chapter, and i

d is a square of e j squares. ipomano, probably from greek hippomanes an ingredient used in philtres, etc, perhaps put here for chemical drugs in general. the sacred magick 145 the eighth chapter. o excite tempests (i) to cause hail( c) to cause snow( d) to cause rain( e) to cause thunder. notes to chapter viii (a) the symbols of this chapter are manifested partly by the angels and partly by the evil spirits (b) ashtaroth executes the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) to excite a tempest, give the signal above you, and touch the symbol on the top. to make it cease, touch it underneath (e) no. b is a square of e j squares. canamal= hebrew ciinml, ie, hailstones of great size. c a n a m a l a m a d a m a n a d a d a m a d a

a i s i o r e l a i e r i r a c o r i l o n i r i l e i a l r r o i s i a l a n a i a (2 (5) k a l t e p h a p i e r i p l i l m o r e t e m u m e t e r o m l i l p i e r i p a h p e t l a k b e d a s e k e d a s e k b e d a s e r a m a si (3 (4) c h a d s i r h a d s i r i s d a h c h a d s i of abramelin the mage 148 notes to chapter ix (a) the symbols of this chapter are only manifested by the evil spirits (b) ashtaroth and asmomus together execute the signs and operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) let the being, whether man or animal, see the symbol, and then touch them suddenly with it; when they will appear transformed; but this is only a kind of fascination. when you wish to make it cease, place the symbol upon the hea

ADDTLS

s. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of th

les so that he can refer to it at a moment s notice. the square h of mph in the great cross of the c tablet. triangle no. 1: seven of cups, h. triangle no. 2: m. triangle no. 3: c. triangle no. 4: c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of o of omebb in the sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred

ADEPTUS MINOR INITIATION

n to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slanderin

nd self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and illfeeling may be engendered" dwsy "i also undertake to work unassisted, as well as in harmony with my fellow fraters and sorors under the direction of the g.h. chief adept at the subjects prescribed for study in the various practical grades from adeptus minor to as high as my aspirations will take me" twklm "finally, if in my trave

o 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 tremendous obligation of rectitude and self-sacrifice which thou has voluntarily taken upon thyself, and tremble thereat. and let the humble prayer of th

ing is a triangle enclosing the rose of 22 petals, within a heptangle formed of a heptagram reflected from the seven angles of the wall. the triangle represents the three supernal sephiroth; the heptagram, the lower seven; the rose represents the 22 paths of the serpent of wisdom "the floor has upon it also the symbol of a triangle enclosed within a heptagram, bearing the titles of the averse and evil sephiroth of the twpylq, the great red dragon of seven heads, and the inverted and evil triangle. thus, in the tomb of the adepti do we tread down the evil powers of the red dragon (chief adept stamps thrice on diagram, and so tread thou upon the evil powers of thy nature" 30 ceiling of the vault floor of the vault "for there is traced within the evil triangle the rescuing symbol of the golde

ram, and so tread thou upon the evil powers of thy nature" 30 ceiling of the vault floor of the vault "for there is traced within the evil triangle the rescuing symbol of the golden cross united to the red rose of seven times seven petals. as it is written 'he descendeth into hell' but the whiteness above shines the brighter for the blackness which is beneath "thus mayest thou comprehend that the evil helpeth forward the good. and between the light and the darkness vibrate the colors of the rainbow, whose crossed and reflected rays, under the planetary presidency are shewn forth in these seven walls "remember that thou hast entered by 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 f

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

is simply impossible for anyone who has not practised yoga to understand what boredom means. i have known yogis, men even holier than i(*no! no) who, to escape from the intolerable tedium, would fly for refuge to a bottle party! it is a 'physiological' tedium which becomes the acutest agony. the tension becomes cramp; nothing else matters but to escape from the self-imposed constraint. but every evil brings its own remedy. another quality of saturn is melancholy; saturn represents the sorrow of the universe; it is the trance of sorrow that has determined one to undertake the task of emancipation. this is the energising force of law; it is the rigidity of the fact that everything is sorrow which moves one to the task, and keeps one on the path. 9. the next planet is jupiter. this planet is

. let me digress for a moment, and brush away one misunderstanding which is certain to occur to every anglo-saxon mind. about the worst inheritance of the emasculate school of mystics is the abominable confusion of thought which arises from the idea that bodily functions and appetites have some moral implications. this is a confusion of the planes. there is no true discrimination between good and evil. the only question that arises is that of convenience in respect of any proposed operation. the whole of the moral and religious lumber of the ages must be discarded for ever before attempting yoga. you will find out only too soon what it means to do wrong; by our very thesis itself all action is wrong. any action is only relatively right in so far as it may help us to put an end to the entir

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

haps be attained by prayer and fasting; most surely, it can never be bought. but if you have it not. this will be the best way to get it--or something like it. give up your life completely to the task; sit daily for six hours in the old absinthe house, and sip the icy opal; endure till all things change insensibly before your eyes, you changing with them; till you become as gods, knowing good and evil, and that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even

ALEISTER CROWLEY ACROSS THE GULF

sk. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that

hey fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of her that wearied of men at an age when other women have not known them, that gave herself to gods and beasts. but now they took me to the pool of liquid silver- or so they called it; i suppose it was quicksilver; for i remember that it was very difficult to immerse me- which is beneath the feet of the veiled one. for this is the page 9 gulf.txt secret of th

le priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terrible end of the high priestess, they became fearful. some few, indeed, concealed their failure from the priests; but always within a day and a night they were found torn asunder in the outer courts; so that it seemed page 11 gulf.txt the lesser evil to speak truth. moreover, the affair had become a public scandal; for the goddess plagued the people with famine and with a terrible and foul disease. but as for me, i wot not what to do; for to me always the veil glittered, and that brighter than the ordinary. yet i said nothing, but went about drooping and sorrowful, as if i were as unfortunate as they. for i would not seem to boast of the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

r of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but bo

s, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having roughly equivalent powers, is perhaps best illustrated by the belief, common among the orthodox churches of the east, in a personal devil as well as a personal angel. this concept has been amplified by the roman catholic church to such an extent- perhaps subconsciously- that a missal in the editor's possession contains an engraving for the feast of st. andrew, apostle, for november 30

the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster

s believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of planetary deities, the first dark summonings of evil powers, and ironically, the first "burnings" of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of h

e ancient ones, led by the serpent mummu-tiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and man was created from the blood of the slain commander of the ancient army, kingu, thereby making man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of

ALEISTER CROWLEY BOOK OF LIES

portance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lor

n; hence the title "the blind webster. the universe is conceived as buddhists, on the one hand, and rationalists, on the other, would have us do; fatal, and without intelligence. even so, it may be delightful to the creator. the moral of this chapter is, therefore, and exposition of the last paragraph of chapter 18. it is the critical spirit which is the devil, and gives rise to the appearance of evil. book of lies get any book for free on: www.abika.com 51 [53] 22 kappa-epsilon-phi-alpha-lambda-eta kappa-beta the despot the waiters of the best eating-houses mock the whole world; they estimate every client at his proper value. this i know certainly, because they always treat me with profound respect. thus they have flattered me into praising them thus publicly. yet it is true; and they hav

arkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of moral and spiritual conditions. book of lies get any book for free on: w

trikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.co

thrice round the paddock, highly, lowly, wily, holy, dip, dip, dip! then neighed the horse in the paddock-and lo! its wings. for whoso findeth the spring beneath the earth maketh the treaders-of-earth to course the heavens. this spring is threefold; of water, but also of steel, and of the seasons. also this paddock is the toad that hath the jewel between his eyes-aum mani padmen hum (keep us from evil) book of lies get any book for free on: www.abika.com 112 [116] commentary( nu-gamma) a dowser is one who practises divination, usually with the object of finding water or minerals, by means of the vibrations of a hazel twig. the meadow represents the flower of life; the orchard its fruit. the paddock, being reserved for animals, represents life itself. that is to say, the secret spring of li

ALEISTER CROWLEY BOOK OF THE LAW

ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is

ALEISTER CROWLEY LIBER 777

itants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceivers laza christians jannat al-firdaus 9 obscene ones 10 the evil woman or (simply) the woman jehannum moslems jannat al- adn or al-karar table of correspondences 25 cxxviii. meaning of col. cxxvii. cxxix. 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 rubie

and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual

nfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. table of correspondences 49 figure. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, vacillation, wind, wood &c. 58 6 6 c of c tui pleasure, help from friends, still water. 59 3 2 d of= hw n dissipation, dispersion, turning to evil. 60 2 6= of c kieh joints of body, regular division. 61 3 6 e of= kung f inmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of trifles, a wonded bird, small divergences. 63 2 5= of! ki tzi help attained, complete success. 64 5 2! of= wei tzi incomplete success, foolish impulse, failure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my compl

n. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum of wier. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, describes 27 principal spirits and a very large number of subordinates of whom relatively few a

the pseudomonarchia d monum of wier. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, describes 27 principal spirits and a very large number of subordinates of whom relatively few are named; of the 27, 16 are referred to the points of the compass and the other 11 are said to wander and have no fixed place. they are said to be partly evil and party good, hence the apparently oxymoronic title. it is possible that the theurgia-goetia was based on the steganographia of trithemius by someone who did not realise that the latter was primarily a work of cryptography. the third book, ars paulina, contains a catalogue of angels for the 12 hours of the day and night, and for the 12 signs and 360 degrees of the zodiac; they are also attr

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ds by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the l

pirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the he

. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalted "devil (also the "other" secret eye) by the formula of the initiation of horus elsewhere described in detail. this "devil" is called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set, abrasax, adad, adonis, attis, adam, adonai, etc. the most serious charge against him is that he is the sun in the south. the ancient initiates, 35 dwelling as they did in lands whose blood was the water of the nile or the euphrates, connected the south with life-withering heat, and cursed that quarter where the solar

creditors. these are the stigmata. memory is hall-marked by its correspondence with the facts actually observed in the present. this correspondence may be of two kinds. it is rare (and it is unimportant for the reasons stated above) that one's memory should be confirmed by what may be called, contemptuously, external evidence. it was indeed a reliable contribution to psychology to remark that an evil and adulterous generation sought for a sign (even so, the permanent value of the observation is to trace the genealogy of the pharisee- from caiaphas to the modern christian) signs mislead, from "painless dentistry" upwards. the fact that anything is intelligible proves that it is addressed to the wrong quarter, because the very existence of language presupposes impotence to communicate direc

cal formulae by one of the heads of our order, intended his hearers to understand that the reign of authority and paternal power had come to an end; that the new master of the world was intellect. the general object of a knock or a knell is to mark a stage in the ceremony. sasaki shigetz tells us in his essay on shinto that the japanese are accustomed to clap their hands four times "to drive away evil spirits. he explains that what really happens is that the sudden and sharp impact of the sound throws the mind into an alert activity which enables it to break loose from the obsession of its previous mood. it is aroused to apply itself aggressively to the ideals which had oppressed it. there is therefore a perfectly rational interpretation of the psychological power of the knock. in a magica

ALEISTER CROWLEY MAGICK WITHOUT TEARS

. the last of these is, on the surface, the most plausible; for almost the first thing that we notice on inspecting the universe is what the hindu schools call "the pairs of opposites" this too, is very convenient, because it lends itself so readily to orthodox theology; so we have ormuzd and ahriman, the devas and the asuras, osiris and set, et cetera and da capo, personifications of "good" and "evil" the foes may be fairly matched; but more often the tale tells of a revolt in heaven. in this case "evil" is temporary; soon, especially with the financial help of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldier an the hunchback! and? in the equinox i, 1. 39 for ever and ever, amen" often a "redeemer"

above. it does not matter to our present purpose; all that we need to know is that the strongest prop of the monist structure has broken off short. moreover, is it really adequate to postulate an origin of the universe, as they inevitably do? merely to deny that there ever was a beginning by saying that this "one" is eternal fails to satisfy me. what is very much worse, i cannot see that to call evil "illusion" helps us at all. when the christian scientist hears that his wife has been savagely mauled by her peke, he has to smile, and say that "there is a magic without tears get any book for free on: www.abika.com 72 claim of error" not good enough. n. it has taken a long while to clear the ground. that i did not expect; the above propositions are so familiar to me, they run so cleanly thr

ncarnations, because so, and only so, can he go; and he suffers the lapse of memory which he has during these incarnations, because he knows he will come through unchanged "therefore you can have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a "perfect being" could create a world in which war, evil, etc, exist. god is only an appearance, because (like "good) it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monotheism; but all parts of himself, so that their interplay is false. if we presuppose many elements, their interplay is natural "it is no objection to this theory to ask who made the elements- the elements are at least

t of nothingness) western philosophy has on occasion approached this doctrine. it has at least asserted that no known form of existence is exempt from sorrow. 50 huxley says, in his evolution and ethics "suffering is the badge of all the tribe of sentient things" magic without tears get any book for free on: www.abika.com 89 the philosophers of this school, seeking, naturally enough, to amend the evil at the root, inquire into the cause of this existence which is sorrow, and arrive immediately at the 'second noble truth' of the buddha "the cause of sorrow is desire. they follow up with the endless concatenation of causes, of which the final root is ignorance (i am not concerned to defend the logic of this school: i merely state their doctrine) the practical issue of all this is that every

nd after all, everyone has surely the right to have his own universe the way he wants it) this school being debased by nature, is not so far removed from conventional religion as either the white or the yellow. most primitive fetishistic religions may, in fact, be considered fairly faithful representatives of this philosophy. where animism holds sway, the "medicine-man" personifies this universal evil, and seeks to propitiate it by human sacrifice. the early forms of judaism, and that type of christianity which we associate with the salvation army, billy sunday and the fundamentalists of the back-blocks of america, are sufficiently simple cases of religion whose essence is the propitiation of a malignant demon. when the light of intelligence begins to dawn dimly through many fogs upon thes

ALEISTER CROWLEY MEDITATION

s; sattvas, rajas, and tamas. sattvas is mercury, equable, calm, clear; rajas is sulphur, active, excitable, even fierce; tamas is salt, thick, sluggish, heavy, dark<three gunas in the bhagavadgita> but hindu philosophy is so occupied with the main idea that only the absolute is worth anything, that it tends to consider these gunas (even sattvas) as evil. this is a correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are bac

er, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the absolute. the christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost, is more satisfactory. st. paul says "where sin abounded, there did grace much more abound. then shall we do evil that good may come? god forbid" but (clearly) it is exactly what god himself did, or why did he create satan with the germ of his "fall" in him? instead of condemning the three qualities outright, we should consider them as parts of a sacrament. this particular aspect of the scourge, the dagger, and the chain, suggests the sacrament of penance. the scourge is sulphur: its application excites

it should burn and thrill through the body with an intensity as of fire. it is the pure light translated into terms of desire. it is not the will of the magician, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itself. unless therefore the magician be first anointed with this oil, all his work will be wasted and evil. this oil is compounded of four substances. the basis of all is the oil of the olive. the olive is, traditionally, the gift of minerva, the wisdom of god, the logos. in this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. the myrrh is attributed to binah, the great mother, who is both the understanding of the magician and that sorrow and compassion which result

eat task of separating the self from the impressions or "vrittis" 101 is one of the may meanings of the aphorism "solve" corresponding to the "coagula" implied in samadhi, and this pantacle therefore represents all that we are, the resultant of all that we had a tendency to be. in the dhammapada we read: all that we are from mind results; on mind is founded, built of mind; who acts or speaks with evil thought him doth pain follow sure and blind. so the ox plants his foot, and so the car wheel follows hard behind. all that we are from mind results; on mind is founded, built of mind; who acts or speaks with righteous thought him happiness doth surely find. so failing not the shadow falls for ever in its place assigned. the pantacle is then in a sense identical with the karma or kamma of the

ALEISTER CROWLEY SEPHER SEPHIROTH

l be h (hence gabra- melin h) mylm a veil, covering, screen ksm a name of god n( imaginary, fanciful ynwymd vermin mynk mocker cl moth ss shadow; shelter lc 121 vain idols mylyl) an end, extremity mp) emanated from lc) of whirling motions mylglgh nocturnal vision )ylyl yd hwzx it is filled )lmn coin (b+m ?termination of abr-amelim? mlym) 122 compelled by force hswn) revolutions [of souls] mylwglg evil possessing spirit qwbyd 123 a name of god implying kether, chokmah and binah (3, 4& 5 letters) myhl) hwhy hh) war hmxlm a blow; plague (gn pleasure, delight gn( an attack upon others, a violation, injury mgp high priest lwdgh nhk 124 an oak; 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

cry of the heart; anguish, anxiety hq(c 266 contraction mwcmc 267 illicit, forbidden rws) the merkabah: a chariot; a seat, throne hbkrm 268 stones of the sling (lqh ynb) 270 i.n.r.i (initials of iesus nazaraeus rex iudaeorum; igni natura renovata integra; intra nobis regnum dei; isis naturae regina ineffabilis; and many other sentences. see crowley, coll. works vol. i. appendix) y r n y enemy r( evil; friend (r 271 earth (ch (whence glow, mean h (r) in these words, as follows (see 256, hrym) rm)l 272 earth)(r) to consume; to injure; brutish r(b a great blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took

me; to injure; brutish r(b a great blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the

in full. see beth elohim dissert. ii. cap. i) mm dwy yh dml pl) to form rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curving, bending h(yrk the end of days, appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a w

r, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a request, petition hl# 337 sheol: the underworld (lit. gplace of enquiry h, ref. to necromancy) lw# 338 to cast down #lx he hath pardoned, or subjected #wbky a garment; clothing #wbl to send forth xl# 340 gferocious h lion #yl fire-shovel (connotes ghook h )ypwrgm book rps there, then; sign; n

ALEISTER CROWLEY TAO TEH KING

ntinuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also

glia' to be loosened is written, as stated above) 2. what is this which is written concerning favour and disgrace? disgrace is the fall from favour. he then that hath favour hath fear, and its loss begetteth fear yet greater of a further fall. what is this which is written concerning honour and calamity? it is this attachment to the body which maketh calamity possible; for were one bodiless, what evil could befall him? 3. therefore let him that regardeth himself rightly administer also a kingdom; and let him govern it who loveth it as another man loveth himself((this does not mean with extreme devotion, but rather with passionless indifference) 14 chapter xiv the shewing-forth of the mystery. 1. we look at it, and see it not; though it is omnipresent; and we name it the root-balance((hadit

evail in the six spheres((the solar system) it was needful to govern them by manifesting sons((dhyana- buddhas) when the kingdoms and races((elements, signs, etc) became((selfconscious and therefore) confused, loyal ministers((archangels. it is hard at first for the student to grasp the disdain of laotze for what we call good qualities. but the need for this 'good' is created by the existence of 'evil, i.e, the restriction of anything from doing its own will without friction. good is then merely a symptom of evil, and so itself a poison. a man who finds mercury and potassium iodide 'good' for him, is a sick man. frictionless nourishment is the order of change, or life) had to appear. 22 chapter xix returning to the purity of the current. 1. if we forgot our statesmanship and our wisdom, it

o then his brothers in the tao are joyful, attaining it; and his brothers in the teh are joyful, attaining it; and they who fail in seeking these are joyful, partaking of it. but if he himself realize not the tao with calm of confidence, then they also appear lacking in confidence((he who has tao all things rightly disposed; his own failure creates the illusion of general failure) 28 chapter xxiv evil manners. 1. he who standeth a-tiptoe standeth not firm; he who maketh rigid his legs walketh ill. he who preeneth himself shineth not; he who talketh positively is vulgar; he who boastheth is refused acceptance; he who is wise in his own conceit is thought inferior. such attitudes, to him that hath the view given by understanding the tao, seem like garbage or like cancer, abhorrent to all. th

eth cold; stillness heat. to be pure((brahmacharya- chastity in the secret parzifal- o.t.o. sense. see also the khing kang king) and 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 the

ALEISTER CROWLEY THE HEART OF THE MASTER

st. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, so

ointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil comes only from perceiving the oppositions which are transcended by truth. so each thing that is the heart of the master get any book for free on: www.abika.com 14 hath its root in necessity; were the least of these lost, the whole work should be marred. life wells in the hea

ALEISTER CROWLEY THE I CHING

ul's disorders realms disintegrate. 43 the kwai hexagram water of lingam- kwai: cutting off; displeasure; front thy foe; but show reluctance due in acting so. lay well thy plans before the march begins. seek loyal friends and have no fear of gins. fight on alone; persistant courage wins! defeated, acquiesce- smiles conquer grins. uproot small men like purslane- tan their skins; cut off is he- and evil his end be! 44 the kau hexagram lingam of air- kau: suddenly encountering- behold a woman- do not wed her? who is bold. restrain weak folly- or woo melancholy! here's fish- but ask not fishy folk to dine! defeated, yes; but not at meat with swine! no fish- because thou hast mixed with thieves, in fine conceal thy virtues- cellars ripen wine! but hermits lose things human for divine. 45 the zh

and fish. trust thou thyself, repose in thine own sphere. but welcome and reciprocate good cheer. a mate involves vicissitudes that vary; he travels fast who travels solitary! men are most loyal to men most sincere; but failure's for sky-soaring chanticleer! 62 the hsiao kwo hexagram fire of earth- hsiao kwo: exceeding in small things i've heard to soar too high is risky for the bird. the issue's evil when birds soar too high; the wisest course is humble loyalty. without precautions, enemies assail; but adaptation and sound care prevail. birds in a cave- sure marks for archer's eye! ambition, in bad times, is lunacy. hsiao kwo: excessive trifles; but beware in great things not to trust thyself to air. winged though thou be, soar not too rashly high! let not self seeking out run loyalty! me

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

usly, an atom of carbon may pass through myriad proteus-phases, appearing in chalk, chloroform, sugar, sap, brain and blood, not recognizable as "itself" the black amorphous solid, but recoverable as such, unchanged by its adventures. this theory is the only one which explains "why" the absolute limited itself, and why it does not recognize itself during its cycle of incarnations. it disposes of "evil" and the origin of evil; without denying reality to "evil, or insulting our daily observation and our common sense. i here quote (with one or two elucidatory insertions) the original note originally made by me on this subject. may 14, 1919, 6.30 p.m. all elements must at one time have been separate- that would be the case with great heat. now when atoms get to the sun, when we get to the sun

e so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monism, but the objection to that theory is that god has to create things which are all parts of himself, so that their interplay is false. if we presuppose many elements, their interplay is natural. it is no objection to

the account of this event. the unveiling is the proclamation of the truth previously explained, that the body of nuith occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relations between destructible combinations. thus quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. al i,6 "be thou hadit, my secret centre, my heart&

the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the 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 experienc

a part of this soul mirrored by his mind. but it is not intelligible to itself, because it has no relation with any other ideas; it only knows itself as the babe of its mother nuith, to whom it yearns, being stirred by its father hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems at first sight to represent s

ALEISTER CROWLEY THE QABALAH

e those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first

e tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be

ot, and signifactory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is air, by tarot the fool, and by signification an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of th

most perfect of the numbers) 8. the ogdoad, intellect (also change in stability. derived from 2 and 3 by multiplication, 8= 23. 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32. 10. the decad, the divine end. represents the 1 returning to the 0. derived from 1+ 2+ 3+ 4. 11. the hendecad, the accursed shells, that only exist without the divine tree. 1+ 1= 2, in its evil sense of not being 1. section ii 0. the cosmic egg. 1. the self of deity, beyond fatherhood and motherhood. 2. the father. 3. the mother. 4. the father made flesh authoritative and paternal. 5. the mother made flesh fierce and active. 6. the son partaking of all these natures. 7. the mother degraded to mere animal emotion. 8. the father degraded to mere animal reason. 9. the son degraded to m

mother made flesh fierce and active. 6. the son partaking of all these natures. 7. the mother degraded to mere animal emotion. 8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the all-self. 1. the self the divine ego of which man is rarely conscious. 2. the ego; that which thinks i a falsehood, because to think i is to deny not-i and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations to divin

ALEISTER CROWLEY THE SWORD OF SONG

s sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction notes 47 of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon s tail, and my nativity was under ursa major; so that it follows i am rough and lecherous. sfoot! i should have been that i am had the maidenliest star in the firmament twinkled on my bastardizing. if there is one s

a s own work, and called the superstition the echo of an older faith. a.c. the argument that the animals are our brothers is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. a.c the sword of song 54 impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept the second precept is directed against theft. theft is the appropriation to one s own use of that to which another has a right. let us see therefore whether or no the buddha was a thief. the answer is of course in the affirmative. for to issue a command is to attempt to depriv

will neither give up his premisses nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that the sole use of reason is to discover its own inferiority to faith. as deussen3 well points out, faith in the christian sense merely amounts to 1 the conception of satan as a positive evil force; the lower triangle of the hexagram. 2 encyclopedia britannica, art. metaphysics. 3 the principles of metaphysics. macmillan. an essay in ontology 75 being convinced on insufficient grounds.1 this is surely the last refuge of incompetence. but though, always on the original hypothesis of the infinity of space &c, the advaitist position of the vedantists and the great germans is unassail

a substratum of matter, and science and buddhism 87 hume follows by applying an identical process of reasoning to the phenomena of mind.1 let us consider the hindu theory. they classify the phenomena (whether well or ill matters nothing, but represent them all as pictured in, but not affecting, a certain changeless, omniscient, blissful existence called atman. holding to theism, the existence of evil forces them to the fichtean position that the ego posits the non-ego, and we learn that nothing really exists after all but brahm. they then distinguish between jivatma, the soul-conditioned, and paramatma, the soul free; the former being the basis of our normal consciousness; the latter of the nirvikalpa-samadhi conscious- 1 the buddhist position may be interpreted as agnostic in this matter

ng real and true he gets the notion, i have a self. as something real and true he gets the notion, i have not a self. as something real and true he gets the notion, by my self, i am conscious of my self. as something real and true he gets the notion, by my self, i am conscious of my nonself. or again, he gets the notion, this soul of mine can be perceived, it has experienced the result of good or evil actions committed here and there; now this soul of mine is permanent, lasting, eternal, has the inherent quality of never changing, and will contiue for ever and ever! this, brethren, is called the walking in delusion, the jungle of delusion, the wilderness of delusion, the puppet-show of delusion, the writhing of delusion, the fetter of delusion. there are, it may be noted, only five (not si

ALEISTER CROWLEY EQ I 1

be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of th

devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind

ore; so that unto this hour hath the name of perardua been forgotten, and they that have need to speak of him say in right joyance "non sine fulmine. 93 the lonely bride "blest among women" they say: i stand here in the market-place, and the crowd throngs by in this lonely land, nor stays to heed my face. my head is bowed down with the shame of my thought; mine eyes grow hot with disgrace. oh the evil that men have wrought! i was once a king's daughter, back in the olden time, they called me the bride of water: i went to the sea for her rhyme; i went to the stars for their song of life, for then i was in my prime. now i am filled with strife. i stare all day at the men that pass, and all that i see i crave; there are simple-gatherers fresh from the grass, there are mariners brown from the

ttle brother" he cried aloud as he entered "you have disobeyed me. you have been meddling again with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a you

t you must keep your promise and enter the temple" strong in the trust of her black master, she agreed. the poet opened the little door, and closed it quickly after her, turning the key. as she passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by an ebony figure of a negro standing upon his hands. upon the altar smouldered a sickening perfume, and the stench of the slain victims of the god defiled the air. it was a tiny room, and the girl, staggering, came against the skeleton. the bones were not clean; they were hidden by a greasy slime mingling with the blood, as though the hideous worship were abou

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esign ourselves to living a life full only of worldly desires and ways. for has not the master said "let no man think lightly of good, saying 'it will not come nigh me- for even by the falling of drops, the water-jar is filled. the wise man becomes full of good, even if he gather it little by little? he who does his best, he who strives, albeit failingly, to follow what is good, to eschew what is evil, that man will grow daily the more powerful for his striving; and every wrong desire overcome, each loving and good impulse acted up to, will mightily increase our power to resist evil, will ever magnify our power of living the life that is right. now, the whole of this practice of buddhism, the whole of the good law which we who call ourselves "buddhists" should strive to follow, has been su

y wrong desire overcome, each loving and good impulse acted up to, will mightily increase our power to resist evil, will ever magnify our power of living the life that is right. now, the whole of this practice of buddhism, the whole of the good law which we who call ourselves "buddhists" should strive to follow, has been summed up by the tathagata in one single stanza "avoiding the performance of evil actions, gaining merit by the performance of good acts: and he purification of all our thoughts- this is the teaching of all the buddhas" therefore we that call ourselves buddhists have so to live that we may carry out the three rules here laid down. we all know what it is to avoid doing evil- we detail the acts 29 that are ill each time we take "panca "sila" the taking of life, the taking of

arry out the three rules here laid down. we all know what it is to avoid doing evil- we detail the acts 29 that are ill each time we take "panca "sila" the taking of life, the taking of what does not rightly belong to us, living a life of impurity, speaking what is not true, or what is cruel and unkind, and indulging in drugs and drinks that undermine the mental and moral faculties- these are the evil actions that we must avoid. living in peace and love, returning good for evil, having reverence and patience and humility- these are some part of what we know to be good. and so we can all understand, can all try to live up to, the first two clauses of this stanza; we can all endeavour to put them into practice in our daily lives. but the way to purify the thought, the way to cultivate the th

good for evil, having reverence and patience and humility- these are some part of what we know to be good. and so we can all understand, can all try to live up to, the first two clauses of this stanza; we can all endeavour to put them into practice in our daily lives. but the way to purify the thought, the way to cultivate the thoughts that are good, to suppress and overcome the thoughts that are evil, the practices by which the mind is to be trained and cultivated; of these things less is known; they are less practised, and less understood. and so the object of this paper is to set forth what is written in the books of these methods of cultivating and purifying the mind- to set forth how this third rule can be followed and lived up to; for in one way it is the most important of all, it re

s less is known; they are less practised, and less understood. and so the object of this paper is to set forth what is written in the books of these methods of cultivating and purifying the mind- to set forth how this third rule can be followed and lived up to; for in one way it is the most important of all, it really includes the other two rules, and is their crown and fruition. the avoidance of evil, the performance of good: these things will but increase the merits of our destinies, will lead but to new lives, happier, and so more full of temptation, than that we now enjoy. and after that merit, thus gained, is spent and gone, the whirling of the great wheel of life will bring us again to evil, and unhappy lives- for not by the mere storing of merit can freedom be attained, it is not by

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ing; his face is black, and his eyes white without any pupil or iris. the face is very terrible indeed to look upon. now in front of him is a wheel, with many spokes, and many tyres; it is like a fence in front of him. and he cries: o man, who art thou that wouldst penetrate the mystery? for it is hidden unto the end of time. and i answer him: time is not, save in the darkness of her womb by whom evil came. and now the wheel breaks away, and i see him as he is. his garment is black beneath the opal veils, but it is lined with white, and he has the shining belly of a fish, and enormous wings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with blood; and he cries: o thou who

ings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with blood; and he cries: o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elongated in the risers. the one to the right is lower than the first, and its left riser extends 2/3's of the way up inside the center of the one to the left. the left "u" tur

herefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flame

ords: breath is iniquity (that is, any wind must stir the feather of truth) and behind the plume is a shining filament of quartz, suspended vertically from the abyss to the abyss. and in the midst is a winged disk of some extremely delicate, translucent substance, on which is written in the "dagger" alphabet: torsion is iniquity (this means, that the rashith ha-gilgalim is the first appearance of evil) and now an angel appears, like as he were carven in black diamonds. and he cries: woe unto the second, whom all nations of men call the first. woe unto the first, whom all grades of adepts call the first. woe unto me, for i, even as they, have worshipped him. but she is whose paps are the galaxies, and he that never shall be known, in them is no motion. for the infinite without filleth all a

ce of taro. and that is also the number of aiwass the mighty angel, the minister of silence. and even as the shew-stone burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and chosen among men, and he shall never turn back or turn aside, for he hath made the link that is not to be broken, nay, not by the malice of the four great princes of evil of the world, nor by chorozon, that mighty devil, nor by the wrath of god, nor by the affliction and feebleness of the soul. yet with this assurance be not thou content; for though thou hast the wings of the eagle, they are vain, except they be joined to the shoulders of the bull. now, therefore, i send forth a shaft of my light, even as a ladder let down from the heaven upon the earth, and b

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hat word containeth all. into this prepared pyramid of divine light there cometh a certain darkling wight, who knoweth not either his own nature, or his origin or destiny, or even the name of that which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he g

g remarks about my body that i find everything wrong with it, and two grains of cascara sagrada necessary to its welfare! i wish i knew where i was! i don't at all recognise what path i am on; it doesn't seem like a path at all. as far as i can see, i am drifting rudderless and sailless on a sea of no shore the false sea of the qliphoth. for in my stupidity i began to try a certain ritual of the evil magic, so called. not 70 evil in truth, because only that is evil (in one sense) which does not lead to adonai.(in another sense, all is evil which is not adonai. and of course i had the insane idea that this ritual would serve to stimulate my devotion. for the information of the z.a.m. i may explain that this ritual pertained to saturn in libra; and, though right enough in its own plane, is

t asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each oth

us and far reaching that i simply dare not start discussing even one. i can see an endless avenue in every case. in short, like the hashish-drunkard in full blast, i am overwhelmed by the multitude of my own magical images. i have become the great magician mayan, the maker of illusion the lord of the brethren of the left-hand path. i don't "wear my iniquity as an aureole, deathless in spiritual evil, as mr. waite thinks; but it's nearly as bad as that. there seems only one reply to this great question of the hunchback (i like to symbolize the spirit of questioning by a little crooked thing that asks questions) and that is to keep on affirming adonai, and refusing to be obsessed by any images of discipline or magic. of course! but this is just the difficulty as it was in the beginning

en up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord's coming the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil knight in malory, riding and slaying and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self- satisfaction! go at it more re

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veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis 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

r vicegerents of the elements; and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which later represents the temple itself; of which the guardians are the kerubim, and the vicegerents in the palaces of the rulers ameshet at the n.e, thoumathph at the s.e, ahephi or ahapshi at the s.w, kabetznuph at the n.w. of the place of the evil triad this is the place of yesod, it is termed the place of the evil one, of the slayer of osiris. he is the tempter, accuser and punisher of the brethren. wherefore is he frequently represented in egypt with the head of a water-dragon, the body of a lion or leopard, and hindquarters of a water- horse. he is the administrator of the evil triad, whereof the members are: apophrasz. the stooping

london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the las

and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres an

ophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" to which the candidate himself replies "i am" the hierophant now advances between the pillars as if thus asserting that the judgment is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of th

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d, one man gives us the stone of homoiousios and another the half-baked brick of amphioxus. both are in a way rationalists. wolff gives us idea unsupported by fact, and argues about it for year after year; treacle does the same thing for fact unsupported by idea. nor does the one escape the final bankruptcy of reason more than the other. while the theologian vainly tries to shuffle the problem of evil, the rationalist is compelled to ascribe to his perfect monad the tendency to divide into opposite forces. the omicron upsilon delta epsilon nu plays leapfrog with the epsilon nu as the epsilon nu has vaulted over the bar of the pi omicron lambda lambda alpha and the pi alpha nu. so the whole argument breaks up into a formidably ridiculous logomachy, and we are left in doubt as to whether the

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be them. they are classified, tentatively, in the "herb dangerious" part ii "infra [a book of elementary invocations is in preparation, and will be issued in number 3] 30 the herb dangerous part ii the psychology of hashish by oliver haddo the herb dangerous i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have bee

to the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in

d "e.g, in a question of money stolen, if the figure in 2nd be also in 6th it might show the thief to be a servant in the house. look next in the table of figures in the houses, and see what the figure signifies in the especial house under consideration. put this down also. then by the table of aspects (p. 158) note down the figures sextile quartile trine and opposition, putting good on one side, evil on the other; noting also the strength or weakness, friendliness or hostility to the figure in the house required, of these figures. then add the meaning of the figure in the 4th, to signify the end of the matter. it may also assist you to form a reconciler from the figure in the house required and 159 the judge, noting what figure results and whether it harmonises with one or both by nature

igure in the house required, of these figures. then add the meaning of the figure in the 4th, to signify the end of the matter. it may also assist you to form a reconciler from the figure in the house required and 159 the judge, noting what figure results and whether it harmonises with one or both by nature (pp. 158, 159. now consider all you have written, and according to the balance of good and evil, form your final judgment. consider also always in money questions where the part of fortune falls. take "e.g, the figure on p. 144, and form a judgment for loss of money in business therefrom. tables of witnesses and judge say: moderate* in 2nd is. evil, showing obstacle, delay* part of fortune earth is in asc. with, showing loss through querent's own blunders* springs into no other house. t

all good figures and friendly in nature= well-intentioned help of friends* the figures quartile and* opposition are, which are not hostile to; therefore shows opposition not great* the figure in the 4th is, which shows a good end, but with anxiety* forming a reconciler, we get* again, a sympathetic figure, but denoting delay= delay, but helping querent's wishes. adding all together- 1. medium; 2. evil and obstacles, delay; 3. loss through querent's self; 4. strength for evil, medium only; 5. well-intentioned aid of friends; 6. not much opposition from enemies; 7. ending good, but with anxiety; 8. delay, but helping querent's wishes- we formulate this judgment: 160 that the querent's loss in business has been principally owing to his own mismanagement; that he will have a long and hard stru

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ilk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names

he fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and the

hou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud [makes banishing air pentagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the ma

t [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over the circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet

ousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standi

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therewith "thus the individual. finds that reality ever appearing to evade him. in proportion as this is realized, he must necessarily revolt against any and every system which would "limit" him. nothing can be accepted on mere authority" as old as the vedas is the question "what am i" ay! older, for the first man probably asked it, and yet it crouches ever before us with enticing eyes like some evil sphinx. this question mr. kingsland tries to narrow down by a theoretical reconciliation of science and idealism "where we do not really know we must be content with a working hypothesis" but the following citations are those of a man who is, if still in the twilight, yet no longer in the dark. evil as well as that which we call good, are part of and essential to that fundamental underlying u

athing, eating, and drinking. by no means; in all these ways we bring suffering and death to others, as to ourselves. but since these are inevitable acts, since suicide would be a still more cruel alternative (especially in case something should subsist below mere rupa, the command is not to achieve the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept. the second precept is directed against theft. theft is the appropriation to one's own use of that to which another has a right. let us see therefore whether or no the buddha was a thief. the answer of course is in the affirmative. for to issue a command is to attempt to depri

unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads will grow fond of, and will carry about with him, and open at random in quiet places, in the woods, and under the stars; and it is a little book which one learns to love the more one reads it, for

to the average spiritualistic publication "in every way worthy of study_ christian world. the wisdom of plotinus. a metaphysical study, by 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

it is read, and those who read it will find fault only with its brevity. yet it is adequate to its purpose "the occult review" the net of the stars. by f. s. flint. fcap 8vo, 2s. 6d. net "mr. flint has a fine and delicate sense of words and a considerable metrical gift. his language moreover is lucid and follows his though delicately and with music "the english review" baudelaire: the flowers of evil. translated into english verse by cyril scott fcap 8vo. wrapper, 1s. net; cloth, 1s. 6d. net "a typical and representative selection "publishers' circular" london: elkin mathews, vigo street, w. messers. lowe& co, 8 stafford street, bond street, beg to announce that they have been entrusted for twelve years past with the preparation of the oils, perfumes, unguents, essences, incenses, and oth

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the great guns! the assailants blench; they are driven from the foremost trench. the deadliest batteries belch their hell no more. so day by day fought well, we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours. the attack is over, save for the rare crack, long dropping shots from hidden forts_ so is it with our thoughts! olympas. the hostile thoughts, the evil things! they hover on majestic wings, like vultures waiting for a man to drop from the slave-caravan! marsyas. all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, remembering that god is one. olympas. god is a thought! marsyas. the "thought" of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olymp

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 himself wholesale: he forgets, in his infatuation, that he is matched against a player more cunning and more strong than 59 he; and that the spirit of evil, though one give him but a hair, will not delay to carry off the whole head. this visible lord of visible nature_ i speak of man_ has, then, wished to create paradise by chemistry, by fermented drinks; like a maniac who should replace solid furniture and real gardens by decorations painted on canvas and mounted on frames. it is in this degradation of the sense of the infinite that lies, accor

even so, he only just misses. and i will bet george hume barne a "cr me de menthe" that if mr. waite (even now) will ride on a camel from biskra to timbuktu with an ouled nail and the dancer m'saoud, he will produce absolutely first-rate poetry within six months. enough. but buy the book. a. quiller, jr. 114 an origin in fire of gold they set them out, the garlanded of old, who comb the mount of evil, strong and stout to wrest from venus' brow the comb "the fiery wind, the web unspun "the nine stars and the circling sun" not theirs to wander lost and lone, adream by mountain lake, and sea; not theirs to bear a face of stone away from human mystery: they pondered o'er the runes of time, they slew the serpent of the slime. the brutish brain, the nervous hands, the conscious power of thew an

ace his trust in a charlatan instead of in an adept. this indeed is a danger, but surely after a little while the most ignorant will be able to discriminate, as a blind man can between day and night. and, if the pupil be a true seeker, it matters little in the end. for as the sacrament is efficacious, though administered by an unworthy priest, so will his love of truth enable him to turn even the evil counsels of a knave to his advantage. to return, how can these multiform desires be silenced, and the one desire be realised so that it engulf the rest? to this question we must answer as we have answered elsewhere "only by a one-pointedness of the senses_ until the five-sided polygon become pyramidal and vanish in a point. the base must be well established, regular, and of even surface; for

ke the task, few reach the goal. again, the strain brought to bear on a ceremonial magician is equally colossal, and often costly; and in these bustling days the necessary seclusion is most difficult to obtain. and so it came about that a combination of both the above systems was ultimately adopted by p. however, it must be remembered that the dabbler in ceremonial magic or yoga is but heaping up evil against himself, just as the dabbler on the stock exchange is. magic, like gambling, has its chances; but in the former as in the latter, without "will to work" chances are always against him who puts his trust in them alone. there is, however, one practice none must neglect, except the weakest, who are unworthy to attempt it_ the practice of sceptical selection. eliphas levi gives us the fol

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, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at agra p. met astrologer and geomancer munshi elihu bux; who told him that by looking hard at a point on the wall constantly and without winking for many days he would be able to obta

the very first moment of this meeting h. l. showed considerable perturbation of mind, and on being asked by frater p. what was exercising him, h. l. replied "come and free miss q. from the wiles of mrs. m. being asked who mrs. m. was, h. l. answered that she was a vampire and a sorceress who was modelling a sphinx with the intention of one day endowing it with life so that it might carry out her evil wishes; and that her victim was miss q. p. wishing to ease his friend's mind asked h. l. to take him to miss q.'s address at which mrs. m. was then living. this h. l. did. the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, but we give it in place of others because it re-introduces seve

d, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is to say a conversation which outwardly had but the appearance of the politest small talk but which inwardly lacerated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for the blood of another victim. if she lost, hell yawned before her, the hell that every once beautiful woman who is approaching middle age, sees b

re her the hell of lost beauty, of decrepitude, of wrinkles and fat. the odour of man seemed to fill her whole subtle form with a feline agility, with a beauty irresistible. one step nearer and then she sprang at frater p. and with an obscene word sought to press her scarlet lips to his. as she did so frater p. caught her and holding her at arm's length smote the sorceress with her own current of evil, just as a would-be murderer is sometimes killed with the very weapon with which he has attacked his victim. a blue-greenish light seemed to play round the head of the vampire, and then the flaxen hair turned the colour of muddy 175 snow, and the fir skin wrinkled, and those eyes, that had turned so many happy lives to stone, dulled, and became as pewter dappled with the dregs of wine. the gi

first frater p. was seized with horror at the sight, he knew not whether to direct a hostile current of will against d.d.c.f. and v.n.r, supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires, or perhaps abramelin demons under the assumed forms of s.v.a. and m.s.r, or to warn d.d.c.f; supposing him to be innocent, as he perhaps was, of so black and evil an offence. but as he hesitated a voice entered the body of the sibyl and bade him leave matters alone, which he did. not yet was the cup full. in april he journeyed to london, and the month of may 1903 once again found him amongst the fastnesses of the north in the house he had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note t

ALEISTER CROWLEY EQUINOX EQ I 4 3

in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian lad, seeth an elephant forced to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child's toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dwe

eth nestling to him. all the knights attain the quest. the voice of christ is heard "well done" he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. viii the high history of good sir palamedes the 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, b

t- he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined 25 the seamen to his stinging whip. accurs'd of god, despising men, thy reckless oars in ocean dip, sir palamede the saracen! 26 ix sir palamede the saracen sailed ever with a favouring wind unto the smooth and swarthy men that haunt the evil shore of hind: he queried eager of the quest "ay! ay" their cunning sages grinned "it shines! it shines! guess thou the rest! for naught but this our rishis know" sir palamede his way addressed unto the woods: they blaze and glow; his lance stabs many a shining blade, his sword lays many a flower low that glittering gladdened in the glade. he wrote himself a wanton ass, and to the sea his tra

nd hot against his fellow men, he thought to end his purpose then- nay! let him seek new lands and seas, sir palamede the saracen! 34 xiii sir palamede is come anon into a blue delicious bay. a mountain towers thereupon, wherein some fiend of ages gone is whelmed by god, yet from his breast spits up the flame, and ashes grey. hereby sir palamede his quest pursues withouten let or rest. seeing the evil mountain be, remembering all his evil years, he knows the questing beast runs free- author of evil, then, is he! whereat immediate resounds the noise he hath sought so long: appears there quest a thirty couple hounds within its belly as it bounds. lifting his eyes, he sees at last the beast he seeks 'tis like an hart. ever it courseth far and fast. sir palamede is sore aghast, 35 but plucking

his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace- now 'tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case- let them that read my rime attest the same sweet unction in my pen- that writes in pure blood of my breast; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen! 113 george raffalovich's forthcoming works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready shortly

ALEISTER CROWLEY EQUINOX EQ I 4

mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the larger life. a selection from the essays of ursula n. gesterfeld. contents- preface. part i "how we master our fate- the inventor and the invention the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness. you live in your thought-world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilizing energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law o

o cover the hideous nakedness of man, the robe that hath no seam. and those who shall receive, though they cast lots for it, yet shall they not rend it, for it is woven from the top throughout. for unto you is paradise opened, the tree of life is planted, the time to come is prepared, plenteousness is made ready, a city is bilded, the rest is allowed, yea, perfect goodness and wisdom. the root of evil is sealed up from you, weakness and the moth is hid from you, and corruption is fled unto hell to be forgotten: sorrows are passed, and in the end is shewed the treasure of immortality.1 yea! the treasure of immortality. in his own words let us now describe this sudden change. in nomine dei hb:nun-final hb:mem hb:aleph insit naturae regina isis_ at the end of the century: at the end of the ye

he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man opened17 than he sees "good and evil" and becomes a prey to the illusions he has set out to conquer. he gets something apart from himself, and whether it be religion, science, or philosophy it matters not; for in the vacuum which he thereby creates, between him and it, burns the fever that he will never subdue until he has annihilated both.18 god, immortality, freedom, are appearances and not realities, they are m y and not atma

man- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatness and splendour by parable and fable, such as we find in brihad ranyaka, 2. 1. 19. that is his real form, in which he is exalted above desire, and is free from evil and fear. for just as one who dallies with a beloved wife has no consciousness of outer or inner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. that is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mot

as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva sanhita we read:31 in the proper season, various creatures are born to enjoy the consequences of their karma.32 as though mistake mothe

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ntagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the swor

0 aquarius. upon the corpses of their children. magister templi. 1. have they quenched their thirst? aquarius. upon poppy-heads infused in blood. magister templi. the raven has croaked. aquarius. the owl has hooted. capricornus. the bat has flapped its wings. magister templi. then. lights [capricornus "switches on the blue glare" 1. brother aquarius, i scent danger. aquarius. 1. master, there are evil things abroad["to" capricornus] turn out the guard! capricornus. brethren, stand to your arms["all" probationers "rise and follow him. he pricks all assistants with his spear, inspects doors, etc] master, every man is vigilant at his post. there is no alarm. magister templi. 1. brother aquarius, i scent danger. aquarius. 1. master, there is a traitor within the gates["to" capricornus] inspect

acrifice is past. scorpio-apophis. the hour of sacrifice is to come. 69 leo. the sacrifice is not accepted. scorpio-apophis. the sacrifice is accepted. aries. depart from us, thou unclean thing [aries "and" leo "raise her and march from the temple" aries "leading" leo following her [aries "and" leo "re-enter and resume thrones- a pause" aries. 333-333. leo. 333-333. aries. brother leo, this is of evil omen. leo. brother aries, it is indeed of evil omen. aries. there will be no more sacrifice to-day. leo. there will be no more sacrifice to-day. aries. the sun is already setting. leo. the night birds are already abroad. aries. it grows very dark. leo. the path is too steep and dangerous for any pilgrims to come hither. aries. there is no moon to-night. leo. i think there will be rain. aries

eo. i think there will be rain. aries. let us close the shrine. leo. the disk of the sun is not yet quite obscured. aries. but no pilgrims can come now. leo. no pilgrims can come now. but it is the rule of the temple that the shrine is open unto the last spark of sunlight. aries. brother leo, i beg that you will close the shrine with me. leo. it cannot be. aries. brother leo, i know the rule. but evil will assuredly come to us from this. leo. brother aries, the law may not be broken. 70 aries. brother leo, the law is made so that the wise may break it at their need. leo. brother aries, in my heart is fidelity- fidelity- fidelity. aries. brother leo, a god has whispered in mine ear: it is folly- folly- folly. leo. the sun will be obscured in a moment: and no pilgrims can come to- night. ari

lish language. special care has been taken to eliminate the errors and mistakes with which the american edition abounds. the science of the larger life. a selection from the essays of ursula n. gesterfeld. price 3"s" 6"d" net. contents- preface. part i "how we master our fate" the inventor and the invention. the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness. you live in your thought world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilising energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law o

ALEISTER CROWLEY EQUINOX EQ I 6

such as thou- make sport for their emirs or guard their women. jocelyn. and a good thing. i am weary of crusading. the sacred sepulchre is empty- praise god, who performed a miracle to make it so- and we must perforce come and fill thousands more with good christian flesh and blood, that was alive and jolly. let us be off, though! the preceptor sheds dullness as the sun sheds light, alike on the evil and on the good. one, two, three- i'll race you all to sidi khaled["they go off r. toward their horses" jocelyn "singing as he goes" what is the worth of a hound or a hawk? a monkey for mirth! a parrot for talk! rosamond's skin is whiter than milk, seductive as sin and softer than silk. would i were back from crusade for an hour, my limbs lying slack in rosamond's bower["from the palms c. com

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

ght; we find another so sensitive that the mention of his name by the present writer induces an attack of epileptic mania; if such are really "united with" or "absorbed in" god, what of god? we are told in galatians that the fruits of the spirit are peace, love, joy, long-suffering, gentleness, goodness, faith, meekness, temperance; and somewhere else "by their fruits ye shall know them" of these evil-doers then we must either think that they are dishonest, and have never attained at all, or that they have united themselves with a devil. such are "brethren of the left hand path" described so thoroughly in liber 418 (equinox, no. v, special supplement, pp. 119 "sqq. of these the most characteristic sign is their exclusiveness "we are the men "ours is the only way "all buddhists are wicked"

ALEX SANDERS THE KING OF THE WITCHES

acing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or eleven priests, a high priest and high priestess. 2 to distinguish between beneficial and harmful magic, it had little effect on the tre

rst the law forbade them to use torture, but nevertheless rumour and terror were rife in every village. the clergy claimed that all witches had made a pact with the devil who, in return, gave them a 'familiar, usually in the form ofa domestic animal, to run errands for them and bewitch their enemies. at a time when most people believed that the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the co

abounded in medieval europe) 3 as 0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt ough, torture wa ostensibly still forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged af

enough for one day. now come and get your tea' it would be years before he discovered that he was the last of a line of witches dating back to the fifteenth century; that the initiation from which he was still smarting was a pale replica of those once carried out in sparta when males were emasculated so as to become priests ofthe moon goddess. ages would pass before he tried turning his powers to evil to gain himself a fortune; before his misuse of them lost him the person he loved. this was 1933 and alex sanders was just a bewildered child who believed he and his grandmother were the last two witches left unburnt. 14 2 :jff(agic ctcbilbboob left to himself, alex might have ended his foray into witchcraft there and then, but family circumstances forced him into contact with his grandmother

unt's family crest. afraid of the quicksands into which he seemed to be sinking, alex repacked it and sent it back to italy by courier. he was still worshipping in the magicians' circle, demanding 43 a continuance of his wealth, but he would not bring in other people even though it would increase his own power. playfully praying to the devil to stimulate sexual appetite was one thing, but raising evil forces in all sincerity was quite another. 44 over-indulgence did nothing to dim alex's powers of clairvoyance and he had no compunction in sharing his visions 'you'll be in prison this time next year' he once told a wealthy suffolk landowner who was highly amused. in less than a year the man had begun a six-year sentence for fraudulent conversion. even when alex saw the symbol of death he sp

ALEXANDRIAN BOOK OF SHADOWS OCCULT

justice and love, with the help and advice of the high priest and the elders, always heeding the advice of the messenger of the gods if he cometh. 36. 37. she will heed all complaints of all brothers and strive to settle all differences among them. but it must be recognized that there will always be people who will ever strive to force others to do as they will. 38. 39. these are not necessarily evil. 40. and they oft have good ideas and such ideas should be talked over in council. 41. but if they will not agree with their brothers, or if they say, 42 "i will not work under this high priestess" 43. it hath ever been the old law to be convenient to the brethren and to avoid disputes. new covens any of the third may claim to found a new coven because they live over a league away from the co

if the torture be too great to bear, say "i will confess. i cannot bear this torture. what do you want me to say" 62. 63. if they try to make you speak of the brotherhood, do not. but if they try to make you speak of impossibilities such as flying through the air, consorting with a christian devil or sacrificing children, or eating men's flesh, 64. 65. to obtain relief from torture say "i had an evil dream, i was beside myself, i was crazed" 66. not all magistrates are bad, if there be an excuse, they may show mercy. if you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said. 67. 68. if you are condemned, fear not. the brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for

75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 78. 79. never boast, never threaten, never say you would wish ill of anyone. if any person not in the circle, speak of the craft, say "speak not to me of such, it frightens me 'tis evil luck to speak of it" 80. for this reason, the christians have their spies everywhere. these speak as if they were well affected to us, as if they would come to our meetings, saying "my mother used to worship the old ones. i would i could go myself" 81. 82. to such as these, ever deny all knowledge. but to others, ever say"'tis foolish men talk of witches flying through the air. to do so they

97. 98. to those who cannot rule justly, the answer be "those who cannot bear your rule will leave you" 99. for none may come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. and this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money. 101. but as our gods need our aid to m

be safe. 118. and keep strictly to the old law. payment never accept money for the use of the art, for money ever smeareth the taker 'tis sorcerors and conjurers and the priests of the christians who ever accept money for the use of their arts. and they sell pardons to let men ascape from their sins. 119. be not as these. if you accept no money, you will be free from temptation to use the art for evil causes. 120. all may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none. 121. but ever let the coven debate this at length. only if all are satisfied that none may be harmed, may the art be used. 122. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may t

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

d, but rather as something which is latent within that world itself, that lies hidden at the heart of the atom of chemistry, within the heart of man himself, within the planet, and within the solar system. it is that something which drives all on toward the goal, and is the force which is gradually bringing order out of chaos; ultimate perfection out of temporary imperfection; good out of seeming evil; and out of darkness and disaster that which we shall some day recognise as beautiful, right, and true. it is all that we have visioned and conceived of in our highest and best moments. evolution has also been defined as "cyclic development" and this definition brings me to a thought which i am very anxious that we should thoroughly grasp. nature repeats continuously until certain definite en

comes the period of adaptation, wherein the man begins to utilise what he has, and to express himself as best he may through the medium of those myriads of lesser lives and intelligences which constitute his physical, his emotional, and his mental bodies. he energises his threefold form, forcing it to carry out his behests and fulfil his purposes, and thus carry out his plan, whether for good or evil. this is succeeded by the stage in which he utilises the form as far as in him lies, and comes to what we call maturity. finally, in the later stages of life, we have the crystallisation of the form, and the man's realisation of its inadequacy. then comes the happy release which we call death, that great moment in which the "spirit in prison" escapes from the confining walls of its physical f

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

olar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that lies at the

e, we are not concerned with it. 3. it was also decided to make the line of demarcation between the two forces of matter and spirit clearly defined; the inherent duality of all manifestation was emphasised, with the aim in view of teaching men who want to liberate themselves from the limitations of the fourth, or human kingdom, and thus pass on into the fifth, or spiritual. the problem of good or evil, light or darkness, right or wrong, was enunciated solely for the benefit of humanity, and to enable men to cast off the fetters which imprisoned spirit, and thus achieve spiritual freedom. this problem exists not in the kingdoms below man, nor for those who transcend the human. man has to learn through experience and pain the fact of the duality of all existence. having thus learnt, he choos

oken, lies the distribution of the love force of the solar system, that force which preserves, strengthens, and stimulates. only he who knows somewhat of these two aspects of speech can be trusted to stand before the initiator and to carry out from that pesence certain sounds and secrets imparted to him under the pledge of silence. the disciple must learn to be silent in the face of that which is evil. he must learn to be silent before the sufferings of the world, wasting no time in idle plaints and sorrowful demonstration, but lifting up the burden of the world; working, and wasting no energy in talk. yet withal he should speak where encouragement is needed, using the tongue for constructive ends; expressing the love force of the world, as it may flow through him, where it will serve best

es increase they bring with them naught but sorrow and distress, discontent, and misuse. at this stage also the aspirant's life becomes an instrument of destruction in the occult sense of the term. wherever he goes the force which flows through him from the higher planes and his own inner god produces at times peculiar results upon his environment. it acts as a stimulator of both the good and the evil. the lunar pitris, or little lives which form the bodies of his brother and his own body, are likewise stimulated, their activity is increased and their power greatly aggravated. this fact is used by those who work on the inner side to bring about certain desired ends. this it is also which often causes the temporary downfall of advanced souls. they cannot stand the force pouring into them, o

eached, and the next bit of work to be accomplished is pointed out by the master (either the god within or a man's master if he is consciously aware of him) and the reason is given. then the teacher stands aside and watches the aspirant achieve. as he watches, he recognises points of crisis, where the application of a test will do one of two things, focalise and disperse any remaining unconquered evil if that term might here be used and demonstrate to the disciple both his weakness and his strength. in the great initiations, the same procedure can be seen, and the ability of the disciple to pass these greater tests and stages is dependent upon his ability to meet and surmount the daily lesser ones "he that is faithful in that which is least is faithful also in much" is an occult statement

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of pro

n of hell. they darkened all the space* from the coming of the heaven-sent one peace passed upon the earth. the planet staggered and belched forth fire. part rose. part fell. the form was changed. millions took other forms or ascended to the appointed place of waiting. they tarried till the hour of progress should again sound forth for them* the early third produced the monsters, great beasts and evil forms. they prowled upon the surface of the sphere. the watery fourth produced within the watery sphere, reptiles and spawn of evil fame, the product of their karma. the waters came and swept away the progenitors of the fluidic spawn. the separating fifth built in the rupa sphere the concrete forms of thought. they cast them forth. they peopled the lower four, and like a black and evil cloud

is nature creeps into all religions along this very line of the destruction of the form through outer agency, and not through the liberation of the life through inner development and preparedness. it produces the evils of hatha yoga in india and similar methods as practised in certain religious and occult orders in the occident also. both work with matter on some plane in the three worlds, and do evil that good may come; both control the devas, and attempt to produce specific ends by manipulation of the matter of the form. the hierarchy works with the soul within the form and produces results that are intelligent, self-induced and permanent. wherever attention is centred on the form and not on the spirit, the tendency is to deva worship, deva contact and black magic, for the form is made o

in the secret doctrine, which resulted in abortions and distortions of all kinds. had this period not occurred, and this particular type of "miscarriage of purpose" not taken place, we should not have had the fearful karmic relationship which now exists between the third and the fourth kingdom. the effect of the life and persistence of a thought-form, if maleficent and destructive, works out as "evil karma" if beneficent it works as "good karma" in the group in which the emanator has a place. this is what is meant by there being no karma attached to the working out of a good and altruistic deed. the factor of the lesser builders. here a most interesting factor comes in upon which we shall enlarge later, when considering the elementals. the specific purpose of a thought-form is connected v

(the gaseous, liquid and dense bodies which form a unity, his physical vehicle, viewing it apart from the etheric. they are the product of an earlier solar system; their activities date from there. that system stands to the present one as the lunar chain to ours. that is why the physical body is considered no principle (either for man or the solar logos; that is why the lower nature is considered evil, and why man must "slay his lunar body."1(175) evil is that which can be controlled and subdued but which is permitted to govern. the positive can always manipulate the negative. when the negative line is followed and the line of least resistance to that which is no principle, is pursued, then we have evil. in the first solar system the negative substance aspect, the mother aspect or matter

ALICE A BAILEY05 THE LIGHT OF THE SOUL

lts of the obstacles in the lower psychic nature. 32. to overcome the obstacles and their accompaniments, the intense application of the will to some one truth (or principle) is required. 33. the peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. 34. the peace of the chitta is also brought about by the regulation of the prana or life breath. 35. the mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions. 36. by meditation upon light and upon radiance, knowledge of the spirit can be reached and thus peace can be achieved. 37. the chitta is stabilized and rendered free from i

ja yoga system and is true even where these images of fancy are concerned. these fancied images fall primarily into three groups, which the student would do well to consider- 16- the light of the soul copyright 1998 lucis trust 1. those thought forms which he constructs himself, which have an evanescent life and which are dependent upon the quality of his desires; being therefore neither good nor evil, low nor high, can be vitalized by low tendencies or idealistic aspirations, with all the intermediate stages to be found between these extremes. the aspirant has to guard himself in order that he may not mistake these for reality. an illustration might well be given here, in respect to the facility with which people judge they have seen one of the brothers (or masters of the wisdom, whereas

id all his debts, cancelled all his obligations, settled all claims against him, and through his subjective realisation has entered consciously into the world of causes. the world of effects is left behind, in so far as the three worlds are concerned. thus he no longer (blindly and through ignorance- 31- the light of the soul copyright 1998 lucis trust sets in motion conditions which must produce evil effects. he works ever with the law and every demonstration of energy (the spoken word and the initiated action) is undertaken with a full knowledge of the result to be attained. thus nothing he does produces evil results and no karma is thereby entailed. average men deal with effects and blindly work their way through them. the master deals with causes, and the effects he produces, through t

e will and its concentration upon the principle, or upon the quality seeking expression. thus the lower manifestation is brought into line with the higher for "as a man thinketh so is he" 33. the peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. in this sutra we are dealing with the physical body, which undergoes experiences on the physical plane and which utilises the brain consciousness. the tendency of that body is towards all other objective forms, and it is apt (in its unregenerate state) to gravitate with facility towards material objects. the nature of those objects will be dependent upon the point in evolution of the experie

is apt (in its unregenerate state) to gravitate with facility towards material objects. the nature of those objects will be dependent upon the point in evolution of the experiencing ego. this must be carefully remembered when studying this sutra, otherwise there will be a misapprehension of the final clause. discriminative action must ever be taken with reference to all demonstrations of good and evil force, and the law works in this connection, but emancipation from all the physical forms which that energy may take, eventuates when dispassion towards these objective forms is practiced. it might be useful if we note that the sympathy dealt with concerns our relation to all other pilgrims, or towards the fourth kingdom in nature; tenderness covers our relation to the animal or third kingdom

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

d characteristic of mysticism is its belief in unity, and its refusal to admit opposition or division anywhere "a third mark of almost all mystical metaphysics is the denial of the reality of time. this is an outcome of the denial of division; if all is one, the distinction of past and future must be illusory "the last of the doctrines of mysticism which we have to consider is its belief that all evil is mere appearance, an illusion produced by the divisions and oppositions of the analytic intellect. mysticism does not maintain that such things as cruelty, for example, are good, but it denies that they are real: they belong to that lower world of phantoms from which we are to be liberated by the insight of the vision."1(36) but the mystical way is a preparation for the way of knowledge and

ple have also a settled conviction that celibacy must always accompany the life of the spirit. may it not be possible that the true celibacy to which the ancient rules are intended to refer concerns the attitude of the soul, or spiritual man, to the world, the flesh and the devil, as our christian scriptures put it? may not the true celibacy have reference to our abstaining from all appearance of evil? this may in one man involve his abstaining from all sex relations in order to demonstrate to himself his control over the animal nature; in other cases, it may, for instance, involve refraining from all gossip and idle speech. there is nothing sinful in- 114- from intellect to intuition copyright 1998 lucis trust marriage and it is probably the way out for many who would otherwise lead an un

een a man and a woman, upon mutual trust, co-operation and understanding, and in which the principles of spiritual living are emphasized, is one of the finest aids that can be given to the world at this time. a relation that is based on physical attraction and the gratification of the sex nature, and which has, as its primary objective, the prostitution of the physical nature to animal desire, is evil and wrong. if the goal of our effort is to demonstrate god immanent in form, then no level of consciousness is more intrinsically divine than another, and divinity can be expressed in all human relations. if a married man or woman cannot attain illumination and achieve the goal, then there is something wrong and divinity cannot express itself on one plane, at least, of expression; to put in t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

sser devas and angels will be one of the results. in the animal kingdom the effect will be the elimination of pain and suffering and a return to the ideal conditions of the garden of eden. when man functions as a soul, he heals; he stimulates and vitalizes; he transmits the spiritual forces of the universe, and all harmful emanations and all destructive forces find in the human kingdom a barrier. evil and its effects are largely dependent upon humanity for a functioning channel. humanity's function is to transmit and handle force. this is done in the early and ignorant stages destructively and with harmful results. later when acting under the influence of the soul, force is rightly and wisely handled and good eventuates. true indeed it is that "the whole creation travaileth in pain until n

understanding of the individual part to be played in the working out of the plan and in the rendering of the personality subject to the soul, will come the steady progress of humanity towards its goal of world service. may i speak a word here so as to make this consummation a practical goal in your life? harmful magnetic conditions, as the result of man's wrong handling of force are the causes of evil in the world around us, including the three sub-human kingdoms. how can we, as individuals, change this? by the development in ourselves of harmlessness. therefore, study yourself from this angle. study your daily conduct and words and thoughts so as to make them utterly harmless. set yourself to think those thoughts about yourself and others which will be constructive and positive, and hence

f clear thinking, accurate discrimination, patient endurance, and an ability to proceed along the probationary path toward the portal of initiation, untrammelled and undisturbed in their- 76- a treatise on white magic copyright 1998 lucis trust inner life by the upheavals on the surface. could you but see it, the unrest and difficulty everywhere is producing a good which far outweighs the seeming evil. souls are finding themselves and learning dependence upon the inner ruler. when all outward props fail and when all the apparent authorities differ in the solution proffered, then souls are thrown back upon themselves and learn to seek within. this inner contact with the higher self is becoming apparent in gradually unfolding degree, and leads to that self-reliance and inward calm which is b

ng of humanity. inspiration originates on the higher levels; it presupposes a very high point in evolution, for it involves the egoic consciousness and necessitates the use of atomic matter, thus opening up a wide range of communicators. it spells safety. it should be remembered that the soul is always good; it may lack knowledge in the three worlds and in this way be deficient; but it harbors no evil. inspiration is always safe, whereas mediumship is always to be avoided. inspiration may involve telepathy, for the person inspiring may do three things: a. he may use the brain of the appointed channel, throwing thoughts into it. b. he may occupy his disciple's body, the latter standing aside, consciously, in his subtler bodies, but surrendering his physical body. c. a third method is one of

e, the soul rebuilds the astral body and holds it steady and coherent through its focused attention. again, an analogous process goes forward in the mental body. old forms disappear before the clear light in which the spiritual man is working and as the old commentary puts it "one glance the soul doth cast upon the forms of mind. a ray of light streams out and darkness disappears; distortions and evil forms fade out, and all the little fires die out; the lesser lights are no more seen "the eye through light awakens into life the needed modes of being. to the disciple this will carry knowledge. to the ignorant no sense is seen for a sense lacks" the elemental of the air symbolically understood is that substratum of energy which works through the forms of the etheric body, which is dealt wit

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

manity regards antichrist as working on the black side, their error is great. his work is as beneficent as that of the building aspect, and it is but man's hatred of the death of forms which makes him regard the work of the destroyer as "black" as being against the divine will, and as subversive of the divine programme. the work of the representatives of that mysterious power which we call cosmic evil, and their responding representatives, is indeed worthy of the word "black; but it is not applicable to the work of antichrist. it might be added that the work of the black forces wells up from below, whilst the work of the destroyers is impelled from above. the symbols of these two ways are the sword and the cross. after these preliminary remarks, which are intended to indicate the magnitude

voyance. next, by a steady experimentation with invocations, and through their use the method of calling the devas will be discovered. this development must be approached with caution, for to the unprotected it leads to disaster. hence the necessity to inculcate pure living, the learning of protective invocations and formulas, and the power of the church and of masonry to protect. forget not that evil entities exist on other planes than the physical, that they can respond to analogous vibrations, and that the invocations that call a deva may, if sounded inaccurately, call a being that will work havoc. in ritual lies protection. hence the emphasis laid upon church forms and on the masonic rituals, an emphasis which will increase and not grow less as the years slip by. the force of invocatio

en rays- volume i: esoteric psychology i copyright 1998 lucis trust this has been spoken of as the ray of power, and is correctly so called, but if it were power alone, without wisdom and love, a destructive and disintegrating force would result. when however the three characteristics are united, it becomes a creative and governing ray. those on this ray have strong will power, for either good or evil, for the former when the will is directed by wisdom and made selfless by love. the first ray man will always "come to the front" in his own line. he may be the burglar or the judge who condemns him, but in either case he will be at the head of his profession. he is the born leader in any and every public career, one to trust and lean on, one to defend the weak and put down oppression, fearles

t food for man; and for unevolved men, and from the standpoint of the animal form, such food is still right and proper. this brings up the whole question of vegetarianism, and i shall deal with it when we come to consider the fourth kingdom. the situation is not at all what is often thought, or as presented by the thinkers of today, and meat eating at a certain stage of human unfoldment incurs no evil doing. out of the great experimental school of human existence the kingdom of souls draws sustenance and vitality, and in the interlocking and interrelation of these four divine organisms does the world of form live and move and have its being. there are certain parallels in the human organism and certain correspondences which are of interest, and they may be presented in the following manner

life, and the attitude of the mentally polarised and spiritually oriented initiate to the same subject, may seem so widely dissimilar that on the surface there may appear no point of resemblance; yet basically both of these attitudes are nearer to each other and to the reality than is that of the average man today. the one is controlled by the rhythm of his animal nature, and knows no more of the evil side and of the vile promiscuity of the- 171- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust civilised man than does the animal in its wild state; the other lives his life in a controlled fashion, governing through the power of the mind, and animated by desire for the good of humanity. in between these two approaching extremes, we have the many points

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy victory?"21 such are the five great dramatic events of the mysteries. such are the initiations through which all men must some day pass. humanity stands today upon the path of probation. the way of purification is being trodden by the masses, and we are in process of purging ourselves from evil and materialism. when this process is completed, many will find themselves ready to make preparation for the first of the initiations, and to undergo the new birth. the disciples of the world are preparing for the second initiation, the baptism, and for this must come a purification of the emotional desire nature and a dedication of the desire nature to the life of the soul. the initiates of

and his lower nature; it is this realisation which marks st. paul as one of the first initiates to attain that status under the christian dispensation. read what he says about this revelation of his duality "i know that in me [that is, in my flesh] dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not "for the good that i would, i do not: but the evil which i would not, that i do "for i delight in the law of god after the inward man "but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ

to work and to serve, but the specifications of that work were only later made clear to his mind. he simply recognised a plan, and to that plan he dedicated himself. this must also be done by those who follow in his steps. the second initiation, that of the baptism, then took place. christ had achieved manhood, and this attainment was followed immediately by a definite and conscious rejection of evil. recognition of work to be done must be succeeded by the purification of the one who must thus work, and a demonstration must be given of that purification and freedom from evil. this, christ gave in the victory of the three temptations. then, only after this evidenced preparation, do we read that he proceeded to teach.23 recognition and preparation for participation in the divine plan was ne

been steadfast and unalterable. whenever the time is ripe and the need of the people warrants it, he comes forth for the saving of the souls of men. krishna in ancient india proclaimed this truth in the majestic words "whenever there is a withering of the law. and an uprising of lawlessness on all sides, then i manifest myself "for the salvation of the righteous and the destruction of such as do evil; for the firm establishing of the law i come to birth in age after age "he who thus perceives my birth and work as divine, as in truth it is. he goes to me, arjuna."34 again and again such teachers have come forth, manifested as much of the divine nature as the racial development warranted, spoken those words which determined the culture and the civilisation of the peoples, and then passed on

tstanding quality of god. other aspects, qualities and purposes of the divine nature had been revealed by earlier incarnations of god, and appeared as the race reached the point in its development where a right reaction was possible. zarathustra, to mention one such messenger, had called the attention of mankind to the fact of the two basic principles to be found in the world those of good and of evil thus emphasising the basic dualities of existence. moses revealed the law, calling men to recognise god as the principle of justice, even if it may seem an unloving justice to those of us who live after the revelation which christ gave. buddha embodied in himself the principle of divine wisdom and, with clear insight into the world of causes, saw mortal existence as it was and pointed the way

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

for a moment and deal with the idea of mechanism and divinity, for these are apt to be a materialising of the idea of divinity, particularly in the west. the divinity of christ, for instance, is frequently illustrated by reference to his miracles, and to those supernormal powers which he so often evidenced. supernormal powers are, of themselves, no evidence of divinity at all. great exponents of evil can perform the same miracles and demonstrate the same capacity to create and to transcend the normal faculties of man. these powers are inherent in the creative aspect of divinity, the third or matter aspect, and are linked to an intelligent understanding of matter and to the power of the mind to dominate substance. this power is, therefore, neither divine nor non-divine. it is a demonstrati

of matter and to the power of the mind to dominate substance. this power is, therefore, neither divine nor non-divine. it is a demonstration of the capacity of the mind, and can be used with equal facility by an incarnated son of god, functioning as a world saviour or christ, and by those beings who are on the path of destruction, and who are called (by those who know no better) black magicians, evil forces and devils. divinity (using the word in its separative sense) connotes the expression of the qualities of the second or building aspect of god, magnetism, love, inclusiveness, non-separativeness, sacrifice for the good of the world, unselfishness, intuitive understanding, cooperation with the plan of god, and many other such qualitative phrases. mechanism, after all, implies the creati

aw upon the path of initiation is too advanced for those who are not yet versed in the basic discriminations, and who are still far from being dispassionate. is there need therefore to enlarge upon this law as it works out in the life of the initiate? i think not. the disciple seeks to achieve, without passion, pain or suffering, the distinction which lies between: 1. right and wrong, 2. good and evil, 3. light and dark, spiritually understood, 4. prison and liberty, 5. love and hate, 6. introversion and extraversion. we do well to ponder on this duality 7. truth and falsehood, 8. mystical and occult knowledge, 9 the self and the not-self, 10. soul and body. many, many other dualities can thus be listed. having then discovered the fact of these pairs of opposites, the task of the disciple

g for these higher realisations is urged to practice the faculty of discrimination. you have been so urged. the initial and normal interpretation and the immediate effect of the practice is to teach the disciple to distinguish between the pairs of opposites. yet just as the disciple in his early training discovers that the discriminating process has naught to do with the choice between recognised evil (so-called) and recognised good, but concerns the more subtle pairs of opposites such as right and wrong silences, right and wrong- 109- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust speech, right understanding and right indifference and their opposites, so the man who is reacting to these higher laws discovers that the discrimination to be shown i

sire the christ die daily" to follow. physical plane unity the masses. 2. magnetic world religion churches love of ideas d evotion impulse schools of thought organizations philosophy idealism 3. service humanitarian t he red cross l ove of sympathy. activity and allied h umanity c ompassion. activities astral unity. the probationers 4. repulse t he fight crusades of love of discrimination against evil. a ll kinds g ood. 5. group new groups new group of love of inclusiveness progress world servers. synthesis. soul unity the initiates. 6. the law of expansive response we can now, with great brevity, however, touch upon the sixth law and the seventh, for we will speak of them together. the other five laws have worked out into a definite activity upon the physical plane. the effect or conseque

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tendency and may help to open the door still wider into the kingdom of god. much in this book is new. much is very old, tried and proved. none of the people chosen for instruction and for inclusion in the ashram of the master are saints or perfect. all are, however, true aspirants and will go on to the very end in spite of pain and sorrow, discipline, success, failure, joy and a spiritual rec

r of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide t

god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one discipleship in the new age by the tibetan talks to disciples part i my brothers: it is of importance that you realise that today something new is happening. there is the emergence of a new kingdom in nature, the fifth kingdom; this is the kingdom of god on earth or the kingdom of souls. it is precipitating on ea

hip, there comes a life or a series of lives wherein there is direct conflict between the soul and the lower nature, so there is now an analogous crisis upon our planet. the object in both cases is that the soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any particular time cycle. the present objective is that the human family should now, as a whole, do three things and anything which militates against this is

vil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any particular time cycle. the present objective is that the human family should now, as a whole, do three things and anything which militates against this is evil. 1. manifest the nature of the soul, through the integrated personality. the nature of the soul is love and the will-to-good- 18- discipleship in the new age- volume i copyright 1998 lucis trust 2. transfer the energy, now turned to the vitalising of the physical body and physical creation, to the nurturing of the creative faculty upon the mental plane; thus the entire human family will be tr

ALICE A BAILEY13 PROBLEMS OF HUMANITY

accept and not share, to grasp and not to distribute. this has involved the breaking of a law which has placed humanity in a position of positive guilt. war is the dire penalty which mankind has had to pay for this great sin of separateness. impressions from the hierarchy have been received, distorted, misapplied and misinterpreted and the task of the new group of world servers is to offset this evil. humanity has never really lived up to the teaching given it. spiritual impression, whether conveyed by the christ, by krishna or by buddha (and passed on to the masses by their disciples) has not yet been expressed as it was hoped. men do not live up to what they already know; they fail to make practical their information; they short circuit the light; they do not discipline themselves; gree

t be overcome and attention must be paid to the careful training of the individual to think and act for himself and to set great store by his own ideas, and all in a spirit of goodwill. this should be the keynote of all future education of the german people. given that and given right idealistic propaganda, the german people can develop right habits of thought as easily as they have been led into evil ways and into separative thinking. the regimentation of the german people must not be stopped for a long time to come but its motivation must be completely altered. their main psychological problem is to recognize their relation to all other peoples on equal terms. the major trouble facing the united nations will be to find the strong and good leader who can enforce that regimentation in a sp

e to preserve right group relations, is not developed but if a child is handled with understanding, then the truly wrong things, the infringements upon the rights of others, the encroachments of individual desire upon group requirements for personal gain, will emerge in right perspective and at the right time. educators will need to remember that thousands of children have looked on constantly at evil deeds perpetrated by older people; this will have perverted their outlook, given them wrong standards and undermined right senior authority. a child is apt to become anti-social when he is not understood or when circumstances demand too much of him. a right atmosphere, the imparting of a few correct principles, and much loving understanding are the prime requirements in the most difficult tra

he memory and the parrot-like recording of facts and dates and uncorrelated and ill-digested items of information. the history of the growth of man's perceptive faculties under differing national and racial conditions is of profound interest. the outstanding figures of history, literature and art and of religion will surely be studied from the angle of their effect and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilization of ancient tradition, good and evil happenings and the i

ions, it is obvious that such relations should exist also between capital and labour (composed as both groups are of human beings) and between the quarrelling labour organizations. labour is today a dictatorship, using threat, fear and force to gain its ends. many of its leaders are powerful and ambitious men, with a deep love of money and a determination to wield power. bad housing, poor pay and evil conditions still exist everywhere and it is not in every case the fault of the employer. power in the future lies in the hands of the masses. these masses are moving forward and by the sheer weight of their numbers, by their planned thinking and the rapidly growing interrelation now established between labour movements all over the world, nothing today can stop their progress. the major asset

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

confronted can be solved through goodwill- 106- problems of human tcopyright 1998 lucis trust the reappearance of the christ by alice a. bailey copyright 1948 by lucis trust copyright renewed 1976 by lucis trust keynote whenever there is a withering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the firm establishing of the law, i come to birth age after age. the bhagavad gita book iv, sutra 7, 8. chapter one the doctrine of the coming one western teaching the doctrine of avatars eastern teaching right down the ages, in many world cycles and in many countries (and today in all) great points of tension have occurred which have been characterised by a hopeful sense of expectancy

o the divine. they have been defined as "extraordinary men who from time to time appear to change the face of the world and inaugurate a new era in the destinies of humanity" they come in times of crisis; they frequently create crises in order to bring to an end the old and the undesirable and make way for new and more suitable forms for the evolving life of god immanent in nature. they come when evil is rampant. for this reason, if for no other, an avatar may be looked for today. the necessary stage is set for the reappearance of the christ. avatars are of all degrees and kinds; some of them are of great planetary importance because they express whole cycles of future development within themselves and strike the note and give the teaching which will bring in a new age and a new civilisati

rest, for today even the many false christs and messengers are finding this universal curiosity and cannot be hidden. this creates an unique condition in which to work, and one which no salvaging, energising son of god has ever before had to face. the sensitivity of the people of the world to what is new or needed is also uniquely different; man has progressed far in his reaction to both good and evil and possesses a far more sensitive response apparatus than did humanity in those earlier times. if there was a quick response to the messenger when he came before, it will be more general and quicker now, both in rejection and in acceptance. men are more enquiring, better educated, more intuitive and more expectant of the unusual and the unique than at any other time in history. their intelle

art of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out- 15- the reappearance of the christ copyright 1998 lucis trust and may it seal the door where evil dwells. let light and love and power restore the plan on earth. its extraordinary potency can be seen in the fact that hundreds of thousands of people are already using it day by day and many times a day; it is (1947) translated into eighteen different languages and used by people in all those languages; in the jungles of africa, groups of natives are using it and it can be seen on the desks

out of the will of god a will of which they can know nothing and which ever seems to them so inscrutable and so all-inclusive that their normal reaction is patience and a willingness to refrain from questioning; as a prayer for the strengthening of human responsibility in order that the recognised evils of today which so distress and trouble mankind may be done away with and some vague source of evil may be harnessed. they will regard it finally as a prayer that some equally vague primeval condition of blissful happiness may be restored and all unhappiness and pain disappear from the earth. this is, for them, entirely good and helpful and all that is immediately possible. secondly, esotericists, aspirants and spiritually minded people will have a deeper and more understanding approach. to

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

s again without exception) by the emissaries and disciples of either shamballa or the hierarchy. all vaunted freedom or vaunted control is but the temporary reaction of a humanity which is swept by ideas, controlled by ideals, impulsed by selfishness, impregnated by hates and yet all the time is struggling to express the higher and better qualities and to free itself from the thralldom of ancient evil, the slavery of ancient codes and the curse of ancient habits of thought and living. it is what is happening behind the scenes to mankind as a whole which is of moment; it is the unfoldment of the human consciousness which counts with the hierarchy, and that unfolds in response to the presented conditions in any country or countries. let me assure you that under the pressure of modern life, u

nius of the french intellect into terms which humanity can understand and a true psychology of the soul may come into being. the genius of germany has often in the past been expressed along the line of its fourth ray soul, and through its power germany has given much of music and philosophy to mankind. that soul is not at present expressing itself; a rampant personality has expressed the greatest evil, but as time goes on and germany learns the lessons which she must learn, the soul pattern will again be impressed upon the german consciousness; germany must be helped to get again the vision of this ideal. if england's ideal of justice (which is the pattern of its personality ray) can be transformed by her soul ray of love into just and intelligent world service, then she will give to the w

g about those conditions which will lead to the revelation of virgo (ruling the soul of paris) there is possible in connection with this powerful and influential country a contribution to the life of humanity which will be effective in bringing about the new desired conditions in europe, but france's demand for her personal security must give place to the security of the whole from aggression and evil and fear, and all thought of revenge upon or the dismemberment of other countries in the interests of france will have to end, if the true soul of france is to find expression. therefore, the following signs (cosmic energy) and planets transmitting solar and cosmic energies, are the conditioning factors of france in incarnation at the present time- 39- the destiny of the nations copyright 199

and sharing, and not the origin of them, as the pacifists so often imply. the force pouring through darjeeling at this time is that of the first ray of will or power. the soul ray of india is the first ray and hence the immediate effect of the inpouring shamballa force is to stimulate the will-to-power of all dictators, whether they are the would-be world dictators such as hitler and his group of evil men, ecclesiastical dictators in any religion, business dictators in any business group in any part of the world, or those minor dictators, the tyrants in the home. it is interesting to note that the keynote of india is "i hide the light" and this has been- 53- the destiny of the nations copyright 1998 lucis trust interpreted to mean that the light pours forth from the east and that the gift

ually; they marshal the nation's forces, focus the national intent (if intuitive enough) and develop the characteristics of the people, leaving in fact behind them the memory of symbols of national intent, ideals or corruption. this can be seen as it worked out in a demonstrable way in the two great guiding groups of world leaders during the war. the three axis groups of leaders, dominated by the evil german group, with italy and japan fighting at intervals against the evil influence (consciously seldom but unconsciously often, and the second group the leaders of the allied cause. no matter what past history may indicate in connection with many of the allied nations (past aggressions, ancient cruelties and wrong doing, they were and are today seeking to cooperate with the forces of light a

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

d, prior to taking initiation. just what this thoughtform is, few people know, but their definition includes the idea of a huge elemental form which bars the way to the sacred portal, or the idea of a fabricated form, constructed sometimes by the disciple's master to test his sincerity. some regard it as the- 14- glamour: a world problem copyright 1998 lucis trust sum total of a man's faults, his evil nature, which hinders his being recognised as fit to tread the path of holiness. none of these definitions, however, give a true idea of the reality. i would point out here that (generally speaking) these four expressions are four aspects of a universal condition that is the result of the activity in time and space of the human mind. the activity of minds! ponder on this phrase for it gives y

cess and conflict. on a tiny scale that which was worked out in the world war is worked out in their lives. they are busy with the problem of maya and hence today we find an increasing emphasis upon the physical cultures, disciplines, and physical training, such as is imposed in the world of sport, in athletic exercises and military training. in spite of all the wrong motives and the terrible and evil effects (speaking again with a wide generalisation, the training of the body and the organised physical direction of the youth of the world today in all countries, particularly the- 53- glamour: a world problem copyright 1998 lucis trust military countries in europe, is preparing the way for millions to pass upon the path of purification. is this a hard truth, my brothers? humanity is under r

alisation- 54- glamour: a world problem copyright 1998 lucis trust 4. the revelation of the glory of god. this is the objective before humanity. 4. glamour upon the higher mental planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who stands before the gate of god" who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scripture calls it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to in

r. in the atlantean race, the physical duality was then solved, and the physical body and the etheric body constituted a unity, and in the healthy person still do so. the sense of duality shifted then into a growing recognition of the conflict in the realm of quality and into the field of what we- 65- glamour: a world problem copyright 1998 lucis trust today call the "pairs of opposites" good and evil, pain and pleasure, right and wrong, sense and nonsense, and the multiplicity of opposites by which the aspirant is today faced. each of these racial histories sees the establishing of a temporary sense of unity in the early stages, when the previous cleavage had been healed and the initial duality had been resolved into a unity. then there comes a growing recognition of a fresh realm of choi

the inspiration of the soul. it is in this thought that the potency and the symbolic value of breathing exercises consists. the motive is soul control, and though the methods employed are (in many cases) definitely undesirable yet the developing tendency of the life thought will prove inevitably determining and conditioning. the methods used may not save the unprepared physical body from certain evil and disastrous results yet, in the long run and in the last analysis, they may condition the future experience (probably in another life) in such a manner that the aspirant will find himself more able to function as a soul than might otherwise have been the case. before i close this particular instruction upon glamour, i would like to call the attention of the group to the occult sentences wh

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ve, to accept and not to share, to grasp and not to distribute. this is the breaking of the law which has placed humanity in the position of guilt. the war is the dire penalty which humanity has had to pay for this great sin of separateness. impressions from the hierarchy have been received, distorted, misapplied and misinterpreted, and the task of the new group of world servers is to offset this evil. these servers are to humanity what the buddhas of activity are to shamballa, and the group of divine contemplatives (the nirmanakayas) are to the hierarchy. it might be stated therefore that: 1. the buddhas of activity are themselves impressed by the will of god as it energises the entire planetary life. 2. the nirmanakayas are impressed by the love of god as it demonstrates itself as the at

y, this reciprocal activity is blocked by human selfishness; it is this "interruption of impression" and this "interference with the divine circulatory flow" which (as i have said above) is responsible for sin, for disease, and for all the various factors which make humanity today what it is. when the free flow of divine energy, of divine interplay and of spiritual purpose is re-established, then evil will disappear and the will-to-good will become factual goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the subjective basis and th

in which he is submerged whilst in incarnation. what he gets out of this life of constant impression is largely dependent upon his power to invoke his environment and draw from it (in evocative response) what he needs in all the various departments of his being. this, in its turn, forces him whether he likes it or not to produce an effect upon other people; this can be far more potent for good or evil, and from the telepathic angle, than he likes to think or can conceive. you see, therefore, how these sciences of impression, of invocation and evocation, and of telepathy are naturally concerned with what is inherent in man and in his relation to his environment and circumstances. the germ or embryonic capacity for all types of planetary contact is inherent in every man and will not be frust

ess proceeds along lines paralleling, yet dissimilar to that of the human being who is beginning to respond to the kingdom of souls, the fifth kingdom. it is the karma and destiny of the fourth kingdom to be the impressing agent for the third; the problem is complicated, however, by the fact that the animal kingdom antedates the human and had, therefore, generated a measure of karma both good and evil prior to the appearance of mankind. the "impressing process" carried forward by humanity is modified and often negated by two factors: 1. human ignorance and selfishness, plus inability to work consciously and intelligently with the embryonic minds within animal forms; this is true except in a few (a very few) cases which involve the domestic animals. when humanity is itself further advanced

a produce conditions which not only have to be worked out, but that they lead to conditions which delay what we from our limited point of view might look upon as the liberation of the planet. the generating of good karma necessitates the "living through" of conditions where everything (for the man responsible or for any other form within its limitations) is good, happy, beneficent and useful. the evil karma generated in any kingdom in relation to the "realm where dwelleth the planetary dweller on the threshold" stands between the cosmic door of initiation and our planetary logos. this dweller represents all the mistakes and errors due to wrong reactions, unrecognised contacts, deliberate choices made in defiance of known good, and mass movements and mass activities which are temporarily no

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

ndency to become more focussed and the fluidity and negativity of pisces become concentrated upon the attainment of that which is desired. the man demonstrates one-pointed selfish instincts and though he may be, for instance, friendly and kind, it is through a desire for popularity. this is a good expression of the individual sagittarian subject and shows also the tendency of the soul to turn all evil eventually into good. the lessons of life are being learned and experiment is going on. 3. virgo in virgo, the man who was fluid in pisces and emotionally selfish and full of desire in sagittarius, begins to focus still more intently and to reason and think. the latent soul is becoming interiorly active; a germination process is proceeding; the hidden man is making his presence felt. the inte

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

y is exceedingly powerful. hence also the necessity for the entire life of man (for the blood is the life in this sense) to be swung into the conflict, leaving no side of human nature uninvolved; hence again the need for the disciple to carry his physical nature, his emotional or desire nature and his mental processes up into heaven. this takes place as a consequence of overcoming the "serpent of evil (the form nature with its promptings and demands) by the means of the "serpent of wisdom" which is the esoteric name oft given to the soul. in connection with the symbolic connection between mars and the blood, producing the resultant conflict between life and death (for scorpio is one of the signs of death, it is interesting to note that christianity is governed by mars. one is apt to recogn

static condition and a quiescent attitude, the process moves but slowly; the life then within the form fails to experience the needed, forceful awakening; inevitably then there lies ahead a repetition of the process until the time comes when activity and response is evoked. this then leads to resistance to the apparent karmic necessity and this brings about liberation. only through resistance to evil (and in this world period and in this kali-yuga, as the eastern teachers call it, it is an essential basic attitude) can karma be brought to an end. the law of matter still governs in the three worlds of human experience and "fire by friction" must burn up that which veils the steadily increasing brilliance of solar fire. it is the recognition of "solar fire" as it shows itself in a transcend

and the will of god. the revelation of the true significance and purpose of that will as it stands behind all world events is needed now as never before. this can come through a closer relation between the hierarchy and humanity. 2. humanity and its karma, for it is equally essential that the laws for the transmutation of karma into active present good are clearly grasped. 3. humanity and cosmic evil, focussed for many millenia of years in what has been called the black lodge. speculation anent this lodge and its activities is both fruitless and dangerous. the latter fact is responsible for the widespread attack made upon masonry during this century. masonry inadequate and corrupt as it has been and guilty of over-emphasising certain forms of symbols is nevertheless a germ or seed of futu

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

e, asia and america led to basic changes in my attitudes to life and people. to remain static in a point of view strikes me as unintelligent. it means that there comes a point in one's development when one ceases to learn, when one fails to extract the meaning out of events, schools of thought and circumstance, and when one remains mentally quiescent in the face of life. that is disaster. that is evil. that, surely, is what hell must mean. the awfulness of hell (in which i do not believe from the orthodox point of view) must lie in "everlasting" sameness, in a forced inability to change conditions. i became next an occult student, a writer of books which have had a wide and constant circulation and which have been translated into many languages. i found myself the head of an esoteric schoo

uffering is registered more acutely than happiness and seems more enduring in effect. perhaps, also, we are afraid of happiness and push it away from us under the influence of man's great outstanding characteristic fear. in esoteric circles, there is much learned talk about the law of karma which is, after all, only the eastern name for the great law of cause and effect; the emphasis is ever upon evil karma and how to avoid it. yet i would guarantee that, taking it by and large, there is far more general good karma than evil; i say this in spite of the world war, the unutterable horror by which we have been and are still surrounded and in spite of a real knowledge of the things with which all social workers constantly have to deal. the evil and the misery will pass but happiness will remai

ible for the running of the coffee shop and the general maintenance of the place. they were usually ex-soldiers and i have the happiest remembrance of their kindness and helpfulness. i was so young and inexperienced; i knew not a single person in the whole continent of asia; i needed more protection than i realised at the time; i was prone to do the stupidest things, simply because i knew no real evil and had not the faintest idea what kind of things could happen to girls. once, for instance, i was suffering from excruciating toothache and it reached the point where i could endure it no longer. there was no regular dentist then in the cantonment where i was working but occasionally an itinerant dentist (usually an american) would come through, set up shop in the "dak" bungalow (or rest hou

st lecturing up and down western europe. in spite, however, of knowing full well the wonderful qualities of the jew, his contribution to western culture and learning and his wonderful assets and gifts along the line of the creative arts i still fail to see any immediate solution of their crucial and appalling problem. there are faults on both sides. i do not here refer to the faults or rather the evil criminality of the germans or the poles towards their jewish citizens. i refer to all those people who are for the jews and not against them. we gentiles have not yet found out what to do in order to liberate the jews from persecution a persecution that is many, many centuries old. the egyptians in the early phases of biblical history persecuted the jews, and persecution has been their record

arried away when i left the town, of the soundness, the kindness, the expansiveness and the understanding of the leading movie people. i have met many of the movie people and they are grand and human folk. of course there is a bad element but i would like to know in what section of human society you will not find a bad element- 82- the unfinished autobiography copyright 1998 lucis trust there are evil people in all groups and communities and sets and organisations. there are outstandingly good people also and people of a dead level mediocrity who have not enough development to be either very good or very bad. i was driving down fifth avenue a few years ago and the taxi driver turned to me and said "say, madam, have you ever known a nice jew" i replied that i surely had and that some of my

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

ility) the right liberation from the body and, through the portal of death, to pass to complete health. part one the basic causes of disease this is the problem with which all medical practice down the ages has wrestled. in our present mechanistic age we have wandered far to the surface of things and away from the partially true point of view of earlier centuries which traced disease back of the "evil humours" bred and festering in the inner subjective life of the patient. in the evolution of knowledge on every hand we are now on the surface of things (note i do not use the word "superficial, and the hour has struck in which knowledge can again re-enter the realm of the subjective and transmute itself into wisdom. there is today a dawning recognition on the part of the best minds in the me

ould like to point out that the ultimate cause of disease, even if known to me, would fail to be comprehended by you. the cause lies back in the history of the distant past of our planet, in the career (occultly understood) of the planetary life, and that- 6- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it has its roots in what is largely designated "cosmic evil" this is a perfectly meaningless phrase, but one that is symbolically descriptive of a condition in consciousness which is that of certain of the "imperfect gods" given the initial premise that deity itself is working towards a perfection past our comprehension, it may be inferred that there may exist for the gods themselves and for god (as the life of the solar system, certain limitations an

we do indeed "live and move and have our being" within the body of god (as st. paul expresses it) we, as integral parts of the fourth kingdom in nature, share in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment of the average aspirant and disciple is inadequate to the task. such terms as "cosmic evil, divine imperfection, limited areas of consciousness, the freedom of pure spirit, divine mind" which are so freely bandied about by the mystical and occult thinkers of the time: what do they really mean? the affirmations of many schools of healing as to ultimate divine perfection, and the formulation of their beliefs in the real freedom of humanity from ordinary ills of the flesh, are they no

life more truly and more accurately than does mankind? it is possible, is it not, that the objective of evolution (as outlined and emphasised by man) may (in the last analysis) be only that partial fragment of a greater objective than he, with his finite understanding, can grasp. the whole intent, as it lies hid in the mind of god, may be very different to what man may conceive today, and cosmic evil and cosmic good, reduced to terminologies, may lose their significance altogether, and are only to be seen through the glamour and the illusion with which man surrounds all things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to reveal the fact of illusion. through- 7- a treatise on the seven rays

overn) his activity. bear in mind the two words which i earlier gave. they sum up the healer's story: magnetism and radiation. they are different in their effects as we shall later see. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or may increase the so-called evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. the patient's soul responds through the response of his aura to the radiation of the healer's aura, flooded with soul ener

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

erited and conditioned by what he has been, plus a great antagonistic force which is not a principle and which we call the physical body. 2. he is sensitive to and should be increasingly aware of certain energies, at present unknown and of no use to him; of these he must eventually become aware, if he is to move deeper into the world of hidden forces. they may be energies which, for him, would be evil were he to work with them, and these must be distinguished and discarded; there are others which he must learn to use, for they would prove beneficial and would increase his knowledge, and should therefore be regarded as good. bear in mind, however, that energies per se are neither bad nor good. the great white lodge, our spiritual hierarchy, and the black lodge employ the same universal ener

very great progress will be made. let me give you one simple illustration: war is, factually, a great explosion of energies and forces, generated on the inner planes where the esotericist ought to be working (but is seldom to be found, and finding its dire and catastrophic expression upon the physical plane. this is indicated today by the constant use of the terms "forces of light" and "forces of evil" when the inner, esoteric and predisposing causes of war are discovered through esoteric research, then war and wars will come to an end. this is in the nature of truly esoteric work, but is scorned by present day esotericists who regard themselves as spiritually superior to such affairs and in their ivory tower concentrate on their own development, plus a little philosophy. one point should

he memory and the parrot-like recording of facts and dates and uncorrelated and ill-digested items of information. the history of the growth of man's perceptive faculties under differing national and racial conditions is of profound interest. the outstanding figures of history, literature and art and of religion will surely be studied from the angle of their effort and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilisation of ancient tradition, good and evil happenings and the i

ted out by human beings with no understanding of the life purposes, who act blindly and ignorantly, prompted by selfish desire, by love of power or by hatred; there is also that which is permitted by the soul in due and right time, and it comes when a new vehicle of expression is demanded by the indwelling life. therefore, there is much destruction permitted by the custodians of the plan and much evil turned into good, because the end is seen from the beginning, and the consciousness is ripe enough in experience to relinquish the form because of the sensed benefits to be gained. this is true of individuals, of nations and of races. sensitivity to world suffering is a great and divine characteristic; when, however, it is qualified by emotion, it becomes separative in interpretation and focu

the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known- 98- education in the new age copyright 1998 lucis trust let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out and may it seal the door where evil dwells. let light and love and power restore the plan on earth "the above invocation or prayer does not belong to any person or group but to all humanity. the beauty and the strength of this invocation lies in its simplicity, and in its expression of certain central truths which all men, innately and normally, accept the truth of the existence of a basic intelligence to whom we vaguely give t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

simple statement as to the task which all disciples of the masters throughout the world are engaged in undertaking and which you also should consciously consider. it is the task of confronting the dweller on the threshold in your own life and also in the group life, and then from that vantage point of strength face that dweller on behalf of humanity and thus aid humanity to vanquish this ancient evil. to do this presupposes crisis in your life and in the life of humanity. the handling of crises is the hallmark of the disciple, and every crisis met and rightly handled provides (once the difficulty is occultly- 10- discipleship in the new age- volume ii copyright 1998 lucis trust "under the feet) the place from which an extended vision can be gained, fresh knowledge can flow in and the tran

the law of occult paradox the seven lords of being (the seven rays) are widely different but remain non-separative. vii. we are also trying the experiment of externalising the ashram. this is an effort which, if successful, will be the prelude to the manifestations of the hierarchy upon earth. this is one of the next intended undertakings, if and when the forces of light have driven the forces of evil and of aggression back to their "dark habitation" as time goes on i will convey information anent the work of the masters' ashrams, their planned externalisation and, eventually, the externalisation of the hierarchy. such, brother of mine, is our appointed task. out of all that might be said or written by me will eventually emerge a treatise on discipleship which will be useful in the new age

zest if the past teaching is clearly apprehended and is clearly illumined in your minds. what is the task which confronts you, both as individuals and as a group? it is a fivefold task: 1. to confront and deal adequately with your own personal dweller on the threshold. 2. to share as a group in humanity's effort to confront the group dweller on the threshold; this "dweller" is constructed of the evil desires of all mankind, of humanity's mistakes and weaknesses, thoughts, distorted strengths and perverse motives. this confronting is one of the objectives of the present world war. 3. to arrive at that understanding which is the foundation of wisdom, which is the result of a developed intuition, and which is also an intelligent application of the truths apprehended. 4. to stand as a group b

e of crisis. we have had a great crisis of materialism and the powers of darkness have very nearly assumed control. but we are seeing the slow domination of the good. humanity has been the battleground for a major conflict between the two great lodges the great white lodge and the black lodge. the former is now gradually gaining control. the withdrawal (quite imminent in time, my brothers) of the evil group will leave humanity relieved but bewildered, beaten to the ground, but with enough strength to rise to greater heights- 29- discipleship in the new age- volume ii copyright 1998 lucis trust than ever before. for this withdrawal i ask you to prepare with intelligence, wise understanding and deep love. the work to be done by the world disciples, the world aspirants, the new group of world

great and deep-seated cleavage is going on and the occult significance of certain words, enunciated by the christ when in palestine, is being worked out. he gave them as the keynote for the particular subjective happening which is taking place at this time. he said "he that is not with me is against me" this refers to the after-effects of the conflict between the forces of light and the forces of evil. great decisions have to be made all over the world, as to whether humanity moves forward into a new age of cooperation and of right human relations or whether the materialistic groups will reassert their control and succeed in winning the day. this great cleavage is now in process of settlement. on the other hand, a deeply spiritual division is also taking place. in a peculiar sense, and spe

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ce has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve

t light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one introductory remarks the period of transition- 2- the externalisation of the hierarchy copyright 1998 lucis trust march 1934 one of the results of the world condition at this time is the speeding up of all the atomic lives upon and within the planet. this necessarily involves the increased vibratory activity of t

meditation. technically speaking, meditation is the process whereby the head centre is awakened, brought under control and used. when this is the case, the soul and the personality are coordinated and fused, and at-one-ment takes place, producing in the aspirant a tremendous inflow of spiritual energy, galvanising his whole being into activity, and bringing to the surface the latent good and also evil. herein lies much of the problem and much of the danger. hence also the stress laid in such true schools upon the need of purity and truth. over-emphasis has been laid upon the need for physical purity, and not sufficient emphasis laid upon the avoidance of all fanaticism and intolerance. these two qualities hinder the student far more than can wrong diet, and they feed the fires of separativ

ht 1998 lucis trust ray methods. they will thus combine, in their personnel, the work of the destroyer of outgrown forms, the findings of the scientists who penetrated behind the outer form to its motivating energy, and the practical work of the magician who under the law creates the new forms, as expressions of the inflowing life. this group of disciples will make a close study of the problem of evil, and they will bring about a better understanding of the purpose existing in matter or substance, and the inflowing enlightened and different purpose of the soul aspect. that is why (in my earlier discussion of the subject) i linked the results of religion and of science together; religion is concerned with the awakening to conscious purpose of the soul in man or form, whilst science is conce

of divinity. this is a point to be remembered. today the process is being reversed and money is connected with the produce of the vegetable kingdom in the form of paper money, founded upon the mineral wealth of the world. this is an interesting subjective reality to have in mind. 2. a study of the processes whereby money has been steadily deflected from personal uses, both in the good and in the evil sense. i do not, however, intend to write a treatise upon finance. it would largely be a record of man's dire selfishness, but i seek to deal with money as the hierarchy sees the problem, and to consider it as a form of energy, prostituted at this time to material ends or to the selfish aspirations and ambitions of well-meaning servers. they are limited in their view and need to get a picture

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

f the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lord taught when he pictured the man who swept his house, cast out seven devils and eventually was in a worse condition than ever. it is essential that aspirants should understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection

ing, frailty and ambition. is it not possible that these changes are being brought about as the result of certain profoundly important happenings upon inner planes of such advanced states of consciousness that all the average disciple can know about them is their word symbols and their much deleted effects if i may use such a phrase to describe the happenings which are rending humanity today. the evil that is being wrought today on earth, by certain evil members of the human family, are effects of their response to the inflaming energies and indicate their basic wickedness and their prompt reaction to that which is counter to the good. wherever the consciousness is focussed, there is the point of major emphasis and importance, and this is true of the individual man and of humanity as a who

uture, and in this statement i have expressed the deepest esoteric truth which mankind is competent to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this may seem to you and well-nigh unintelligible) the effects upon the hierarchy are ev

at the descent of energy brings with it under the cyclic law certain new "inspirations" certain new "seeds of hope" for the future, and certain active agents as well, who are and will be responsible for the task of preparation, of fertilisation and of all the coming new age enterprises. these descending energies evoke also the obstructing forces, and i would here remind you that these obstructing evil forces (so-called) are met with upon the highest spiritual levels because they are in their turn evoked by the impelling impact of the coming avatar whose "note is heard ahead of him, and his energy spreads before him" this is a great mystery and can only be understood (and then merely theoretically) if you bear in mind that all our planes even the very highest are the subplanes of the cosmic

ll can be tapped. they are useless to the individual under the new initiatory dispensation. only the group, under the proposed new mode of working and of group- 23- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust initiation, is capable of invoking shamballa. that is why hitler, the exponent of the reversed reaction to shamballa (and consequently the evil reaction) had to gather around him a group of like-minded people or personalities. on the upper arc of the evocative cycle (hitler being the expression of the invocative arc of the shamballa force) it requires a group to bring about evocation. we now come to my third point in relation to the rules or formulas and their objective. they are concerned above everything else with group initiation

ALICE BAILEY THE LABOURS OF HERCULES

or the serpent of illusion, and the third for the serpent of wisdom. this last serpent is only discovered when the other two have been slain [19] this sense of duality is the first stage of the spiritual experience and colors the thoughts of all the great aspirants and mystics of the world. note how st. paul cries out as he wrestles with the problem "i find then a law, that, when i would do good, evil is present with me "for i delight in the law of god after the inward man: but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "i thank god through jesus christ our lord. so then with the mind i myself serve the law of god; but with the flesh the law of sin (romans, vii, 21-25. as hercules grew up, we

s of god. the son of mars, diomedes of fiery fame, ruled in the land beyond the gate, and there he raised the horses and the mares of war, upon the marshes of his land. wild were these horses and fierce the mares and all men trembled at their sound, for they ravaged up and down the land, wreaking great damage, killing all the sons of men who crossed their path, and breeding steadily most wild and evil horses "capture these mares, and stop these evil deeds" was the command which fell upon the ears of hercules "go, rescue this far land and those who live upon it "abderis" cried hercules "come forth and aid me with this task" calling the friend he greatly loved and who ever followed in his steps as he went from place to place. and abderis came forth and took his stand beside his friend and wi

cules, as he enters upon his labors, is to demonstrate his power over matter and form, and so he has to recognize cassiopeia from the very beginning, the hitherto enthroned queen. the second constellation is cetus, the sea monster, the enemy of little fishes. one of the great symbols of the soul is the fish swimming in the ocean of matter, and cetus, the sea monster, is the symbol of what we call evil, that seeks to destroy the soul in incarnation. the sea monster, in the ocean of existence, and the enthroned queen, spoke to hercules of the magnitude of his problem, but the third constellation spoke to him of victory. perseus is the third of the three constellations, called in the zodiac of denderah, in egypt "the one who subdues; sometimes called "the breaker, that which can chain the ent

by the lowest part of his nature, the animal. but when man recognizes his physical functions as a divine heritage, and his equipment as having been given him for the good of the group and to be rightly used for the benefit of the human family, then we shall see a new motivating impulse underlying human conduct where sex is concerned. we shall see the elimination of promiscuity, with its attendant evil [49] disease. we shall see the solution of the problem of too many children and, incidentally, easement of the economic problem. through right control of the sex function and its relegation to the purpose for which it exists (the carrying onward of the human family and the providing of bodies whereby souls call gain experience) then right use will be made of sex. then, passion, lust, self-gra

he organism, the result is some form of nervous or mental complex. many physically clean people have unclean minds. many who would scorn the practise of any of the sex perversions and who hold that marriage is not for the disciple, have mental apparatuses which will not bear investigation. their minds and their interpretations of other people's actions are so salacious and their capacity to think evil so great, that, dangerous as this may sound, one feels that it would be better [52] for them to be ridden by the bull of desire than to continue their present practice of substituting- 33- the labours of hercules mental indulgence for outer sin. a clean mind and a pure heart, a rightly organized and rightly used physical body, conformity to the laws of the land in which his destiny is cast, u

AN INTRO TO STUDY OF THE KABALAH

icient; that two earth lives are necessary for almost all to pass; and that if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who have been incarnated here have arrived at perfection, the evil angels are also to be raised, and all lives will be merged into the deity by the kiss of love from the mouth of the holy one, and the manifested universe shall be no more, until again vivified 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 pythago

bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the

orld belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was ihvh reversed; for demon est deus inversus. the whole universe only became complete with the creation of man, called the microcosm

ximate to the seeming matter of the body. as the neshamah draws one to spiritual excellence, so the nephesh leads down to physical enjoyment. in another form of symbolism the kabalist tells us a man has two companions, or guides; one on the right, yetzer ha tob, to good acts, he is from the higher sephiroth; and one on the left, yetzer ha ra, encouraging the appetites and passions, temptations to evil, is an agent of samael and of the beast. man is in a very unfortunate position according to the zohar 95 b, for it is there said that the evil angel joins him at birth, but the good angel only at the age of 13 years. as to death, as we have already learned, the man's ego or soul, unless the life has been superexcellent, has to be re-born in another form, but at death, as all religions agree

ANALYSIS OF THE 5 6 INITIATION

spirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulate

eat work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram

, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty lesser squares which equal forty squares; 7 x 40= 280. the number 280 equals wpldns. recall that in 1=10 wpldn

ANATHEMA OF ZOS

the illusions begot of duality-are these the differentiation s ye make for future entity to ride your bestial self? millions of times have ye had re-birth and many more times will ye again suffer existence. ye are of things distressed, living down the truths ye made. loosing only from my overflow, perchance i teach ye to learn of yourselves? in my becoming shall the hungry satisfy of my good and evil? i strive me neither, and confide subsequent to the event. know my purpose: to be a stranger unto myself, the enemy of truth. uncertain of what ye believe, belike ye half-desire? but believe ye this, serving your dialectics: subscribing only to self-love, the outcroppings of my hatred now speak. further, to ventilate my own health, i scoff at your puerile dignitaries' absurd moral clothes and

can ye speak other than lies? love is cursed. your desire is your god and execration. ye shall be judged or your appetite. around me i see your configuration-again a swine from the herd. a repulsive object of charity! the curse is pronounce; for ye are slime and sweat-born, homicidally reared. and again shall your fathers call to the help of women. ye vainly labor at a rotten kingdom of good and evil. i say that heaven is catholic-and none shall enter with susceptibility of either. cursed are ye who shall be persecuted for my sake. for i say i am convention entire, excessively evil, perverted and nowhere good-for ye. whosoever would be with me is neither much of me nor of himself enough. zos tired, but loathing his hearers too much, he again reviled them saying: worm-ridden jackals! still

use to expect other than the worst of your imagining? honesty is unvoiced! and i warn you to make holocaust of your saints, your excuses: these flatulent bellowing of your ignorance. only then could i assure your lurking desire-easy remission of your bowdlerized sins. criminals of folly? ye but sin against self. there is no sin for those of heaven's delight. i would ye resist not nor exploit your evil: such is of fear, and somnambulism is born of hypocrisy. in pleasure heaven shall break every law before this earth shall pass away. thus if i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or fear ye could do as ye wish. whosoever, therefore, shall break the precept or live its transgression sha

il 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 i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is ne

ANTINOMIANISM

inction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and being that the lhp recognizes as a special "gift" which enables tha

APOCALYPSE MOSES

prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them

th" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you ignorant. but arise (come) hither, hearken to me and eat and mind the value of that tree" 2 but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind

3 for, when he came, i opened my mouth and the devil was speaking, and i began to exhort him and said "come hither, my lord adam, hearken to me and eat of the fruit of the tree of which god told us not to eat of it, and thou shalt be as a god" 4 and your father answered and said "i fear lest god be wroth with me" and i said to him "fear not, for as soon as thou hast eaten thou shalt know good and evil" 5 and speedily i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archangel michael blowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to par

of the tree of life that i may eat of it, before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus spake the lord and ordered us to be cast out of 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, y

APOCRYPHON OF JOHN

forth. and from grief (came) envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. they all worked on it until, limb for limb, the natural and the material body was completed by them. now there are other ones in charge over the remaining passions whom i did not mentio

ly poison and their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shameful

ight" he answered and said to me "great things have arisen in your mind, for it is difficult to explain them to others except to those who are from the immovable race. those on whom the spirit of life will descend and (with whom) he will be with the power, they will be saved and become perfect and be worthy of the greatness and be purified in that place from all wickedness and the involvements in evil. then they have no other care than the incorruption alone, to which they direct their attention from here on, without anger or envy or jealousy or desire and greed of anything. they are not affected by anything except the state of being in the flesh alone, which they bear while looking expectantly for the time when they will be met by the receivers (of the body. such then are worthy of the im

irit descended (will they be rejected" he answered and said to me "if) the spirit (descended upon them, they will in any case be saved, and they will change (for the better. for the power will descend on every man, for without it no one can stand. and after they are born, then, when the spirit of life increases and the power comes and strengthens that soul, no one can lead it astray with works of evil. but those on whom the counterfeit spirit descends are drawn by him and they go astray" and i said "lord, where will the souls of these go when they have come out of their flesh" and he smiled and said to me "the soul in which the power will become stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it

rit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons" and i said "lord, those, however, who have not known to whom they belong, where will their souls be" and he said to me "in those, the despicable spirit has gained strength when they went astray. and he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. and if thus it becomes perfect, it is saved" and i said "lord, how can the soul become smaller

ARADIA GOSPEL OF THE WITCHES

se vases, and always regardedthe story as a fable or impossible, but 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

urtesy common among wizards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, henc

great that they on the whole even excused their worst abuses. for by upholdingauthority in the nobility the church maintained its own.the result of it all was a vast development of rebels, outcasts, and all the discontented, who adopt-ed witchcraft or sorcery for a religion, and wizards as their priests. they had secret meetings indesert places, among old ruins accursed by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites obse

igion of diana, the queen of the fairies andof the moon, the goddess of the poor and the oppressed.and the fame of her wisdom and beauty went forth over all the land, and people worshipped her,calling her la bella pellegrina. at last her mother, hearing of her, was in a greater rage than ever,and, in fine, after much trouble, succeeded in having her again arrested and cast into prison. andthen in evil temper indeed she asked her whether she would become a nun: to which she repliedthat it was not possible, because she had left the catholic church and become a worshipper ofdianaand of the moon.and the end of it was that the mother, regarding her daughter as lost, gave her up to the priests tobe put to torture and death, as they did all who would not agree with them or who left their religion

gled withpractices of witchcraft, but even these, if investigated, would all prove to be as ancient as the rest ofthe text. thus the sheeps intestine used instead of the red woollen bag which is employed inbeneficent magic the red and black ribbon, which mingles threads of joy and woe the (pea-cocks) feather or la penna maligna pepper and salt, occur in many other incantations, but alwaysto bring evil and cause suffering. 20 i have never seen it observed, but it is true, that keats in his exquisite poem of endymioncomplete-ly departs from or ignores the whole spirit and meaning of the ancient myth, while in this rude witch-song it is minutely developed. the conception is that of a beautiful youth furtively kissed in his slum-ber by dianaof reputed chastity. the ancient myth is, to begin wi

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

m acquainted with a very early and unknown ritual, because it does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfilled, and that the call of kadosh knights was to extirpate within them those evil tendencies which would betray, spoliate and destroy the soul (3) sublime prince of the royal secret, because in the sources with which i am acquainted it recites the migrations of templars and only concerns us in so far as it reproduces and varies the ramsay thesis in respect of masonic connections. it is important from this point of view (4) sovereign grand inspector general, because i have

BALANCE J

rainbows. it has been left to anthropology to find precise meanings in all these various phenomena depicted in ameringo s art. perhaps such a correlative anthropological precision could be applied to the study of spare s art and his use of similar devices. they are clearly not there for mere decoration such areas of investigation are perhaps waiting to be explored. having renounced both good and evil conveniently, one should engage in spasmodic madness. the focus of life this proto-surrealist maxim can be seen as bravely preceding andre breton s credo that surrealism was founded on the principle of convulsive beauty, an idea which can be linked to arthur rimbaud s belief in the systematic derangement of the senses. spare himself demonstrates that he went through several magickal crises an

BASIL VALENTINE TWELVE KEYS

ad emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to withdraw myself from the evil world, to bid farewell to it, and to devote myself to the service of god. 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 se

BEHOLDERS OF NIGHT

l themselves. that this is sometimes a lonely path is not a misstatement, but rather an angle of beauty of which we may seek comprehension of therein. what is often misunderstood is the intent of the left hand path. many view the lhp as one in line with christian satanism or diabolism, which is an inaccurate view of the path itself. the lhp is the freedom from such restrictive thoughts as good or evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the ri

rselves developed and initiated into the luciferian mysteries. the dragon itself as the adversary is viewed in the initiatory context as both shaitan and lilith, the beholders of night. the dragon itself is considered the center point of the sabbatic arcanum, the initiatory path of the serpent, which coils and encircles the spirit or psyche of the individual. arimanius frowned, the author foul of evil, how with shades from his dire mansion, he deformed the works of oromazes, turned to noxious heat the solar beam, that foodful earth might parch (yasht xix.11,12) the black dragon is symbolized as ahriman, the averse force of darkness and shadow. ahriman in zoroastrian terms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian reli

s give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of self-initiation from which the essence is awakened or discovered through the opposite. the offuscation of the self or lunar eclipse is the night calling of both ahriman and az, from which through the vampyric transformation of self can one reach the consort of ahriman, known as az. az, the primal lilith, the reason that t

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

t obscure, though they are considered to be very ancient tibetan deities. they are extremely savage and noxious in nature, and cause dropsy and drought. one of the primeval clans of tibet was also called dmu. mythologically, there is some connection between the tribe and the demon, which is related to tibet s early history.18 8. conqueror demons (tib. rgyal po: conqueror demons are the spirits of evil kings or high lamas who have broken their vows. they are generally white in color. 9. violator demons (tib. dam sri: these are spirits who have violated their vows in past lives and who can inspire individuals to do the same. they are part of a larger class of ambiguous demons called sri. 10. sky demons (tib. the u rang: these are ancient tibetan deities of ambiguous nature but who are primar

who delighted in sexual acts, saw this and, misinterpreting it, reported back to the king. they said "a ruffian is having sex with the princess" the king became very angry and summoned his servants; he ordered them to find the monk and kill him. 29 upon her return, the princess told them what actually happened and pleaded with her father, but no one would listen to her. frustrated, she uttered an evil prayer, saying "i will be reborn as chorwa s future mother and i will become your executioner" after saying, this she committed suicide by leaping off a cliff. chorwa was later informed of these events by a friend, and so he fled the kingdom on a golden horse. due to this traumatic affair, his thoughts became disturbed and he regressed in his practice. he went to tibet, and in the domain of a

e in a buddhist context: defense. nonetheless, it is possible to envision almost any instance of violence as one of defense. in the buddhist milieu of sri lanka, violence is perpetrated in reaction to what buddhist practitioners feel is an encroachment on their religion. thus, actions must be taken to remove forcefully any impediments to the solidarity of buddhism. indeed, unbelievers and "men of evil life" are considered no better than beasts and thus not worthy of inclusion in lists of war casualties.94 in tibet, forceful attacks on enemies of buddhism have been mythologically represented by the 90 recall the conflation between the dmu tribe and demon type discussed in the introduction. see haarh 1969 for more on the history of the yarlung dynasty. 91 see beckwith 1987, particularly pp

in a city of that region, there was a daughter of king dharma.r..305 that princess was called majin.306 she was abiding within a pleasant bathing pool307 and was attacked by a malevolent poisonous snake.308 [in order that] her condition did not become severe, chorwa applied the medicine to her body.309 there, two malicious ministers who delighted in sexual acts saw this [303] they proclaimed this evil action to the lord.310 the king became angry and summoned his servants and attendants. they311 departed in order to kill the monk. then the princess related the story of what had happened.312 the ministers and retinue did not listen to her words. because of this, with a malicious mind, she made an evil prayer.313 leaping314 into an abyss,315 she committed suicide. then the monk heard that. up

endants. they311 departed in order to kill the monk. then the princess related the story of what had happened.312 the ministers and retinue did not listen to her words. because of this, with a malicious mind, she made an evil prayer.313 leaping314 into an abyss,315 she committed suicide. then the monk heard that. upon being incited,316 he fled, riding the golden powerful one.317 due to malicious, evil intentions, he318 regressed in his practice. he went toward the him.layas319 and in the kingdom of that king,320 the monk killed321 the men and raped the 300 which has past (tib. rdzogs ldan; skt. k.tayuga. this is the first of four eras in the indo-tibetan cosmological timeline. the three that follow are the gnyis ldan, sum ldan, rtsod ldan (ages possessing half virtue, a third virtue, and s

BLACK SERPENT1

e and start saying all sorts of offensive things to me, i patiently refuted the various claims against devil worship they made, and i told them what devil worshipers like myself really do. at the same time, i even defended some of these christians when they were being unfairly mistreated in debates with atheists. now a few of these christians believed, and continue to believe, that i am simply an evil monster pretending to be a good person in order to win their affections, and i do not speak with these persons anymore. but most of the christians i have become acquaintances with have realized that i am sincere about my beliefs, and yet i am also a good person. the point was never to convert any of them to my beliefs, or to make them question their own beliefs necessarily; rather, the point

sect and what you expect to gain from the experience. sects resemble nothing like the mysterious satanic cults you might see on tv or in the movies. so if you are really seeking something straight from your favorite horror film, you probably won t find it. it s a fact of life. there are many wrong reasons to seek sect membership. if you are seeking sex, drugs, a partner, power, magic secrets, or evil it is unlikely you are ready to join a sect. most sects frown on this mentality in its potential members because they are not sex clubs, most are drug free, and many frown on the member who is always putting the makes on members of the opposite sex. additionally, belonging to any religious organization has nothing to do with being powerful, teaching magic secrets, or being evil. sects exist f

h. the key to finding the right group is to keep looking and to not be discouraged. 20 a pantheon of dark gods by- s. connolly first published as "eon pantheon van duistere goden" in religie& mystiek magazine, 1998 not surprisingly, perhaps one of the most common questions posed to people practicing traditional left hand path religions is "why would anyone choose to work with such dark gods; such evil demons" the answer is simple and at the same time quite complex. the darkest of gods allows us to explore, vicariously, the things we do not understand. they provide us the spiritual opportunity to allow our most carnal, instinctive nature to flourish. they do not condemn us for sin, nor do they disallow us earthly pleasures or anger or many of the other so-called "imperfections" that plague

. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise o

BLACK WITCHCRAFT

or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, howeve

from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (satan) and his

who descended again to earth were: samjaza, artaqifa, armen, kokabel, turael, rumjal, danjal, neqael, baraqel, armaros, batarjal, busasejal, hananel, turel, simapesiel, tumael, turel, rumael, and azazel. these are among the names of the chiefs of the watchers who came into flesh upon the earth. jeqon led the others to earth to begin to lust for the daughters of cain. asbeel was said to have given evil council to the sons of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which broug

BLAVATSKY H P ANTHROPOGENESIS

finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesis "the word adam used in these legends for the first human being is evidently not a proper name, but is on

ade manifest to the world "which is the mind and divine intellect of the concealed" it is only by the sevenfold ray of this light that we can become cognizant of the logos through the demi-urge, regarding the latter as the creator of our planet and everything pertaining to it, and the former as the guiding force of that "creator- good and bad at the same time, the origin of good and the origin of evil. this "creator" is neither good nor bad per se, but its differentiated aspects in nature make it assume one or the other character. with the invisible and the unknown universes disseminated through space, none of the sun-gods had anything to do. the idea is expressed very clearly in the "books of hermes" and in every ancient folk lore. it is symbolised generally by the dragon and the serpent

r bad per se, but its differentiated aspects in nature make it assume one or the other character. with the invisible and the unknown universes disseminated through space, none of the sun-gods had anything to do. the idea is expressed very clearly in the "books of hermes" and in every ancient folk lore. it is symbolised generally by the dragon and the serpent- the dragon of good and the serpent of evil, represented on earth by[[footnote(s* for a clearer explanation of the origins, as contained in the esotericism of the bhagavad gita, see the notes thereon published in the "theosophist" for february, march and june, 1887, madras[[vol. 2, page] 26 the secret doctrine. the right and the left-hand magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it i

ontained in the esotericism of the bhagavad gita, see the notes thereon published in the "theosophist" for february, march and june, 1887, madras[[vol. 2, page] 26 the secret doctrine. the right and the left-hand magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines

ritually, and from the palace (house, the planet) of that dhyani physically; so with the seven great races to be born on it. the first is born under the sun; the second under brihaspati (jupiter; the third under lohitanga (the "fiery-bodied" venus, or sukra; the fourth, under soma (the moon, our globe also, the fourth sphere being born under and from the moon) and sani, saturn* the krura-lochana (evil-eyed) and the asita (the dark; the fifth, under budha (mercury "so also with man and every 'man' in man (every principle. each gets its specific quality from its primary (the planetary spirit, therefore every man is a septenate (or a combination of principles, each having its origin in a quality of that special dhyani. every active power or force of the earth comes to her from one of the seve

BLAVATSKY H P COSMOGENESIS

finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi

he seven races, at once give a clue to the seven-fold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to sevenfold occult forces- those of the higher planes being of tremendous power. so that any septenary division at once gives a clue to tremendous occult powers, the abuse of which would cause incalculable evil to humanity. a clue, which is, perhaps, no clue to the present generation- especially the westerns- protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nevertheless, have been very real in the early centuries of the christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, wh

e. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evil "fire and flame destroy the body of an arhat, their essence makes him immortal (bodhi-mur, book ii "the knowledge of the absolute spirit, like the effulgence of the sun, or like heat in fire, is naught else than the absolute essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attributes of the

linguistically and symbolically: surely, not the sanskrit? the "one" and the dragon are expressions used by the ancients in connection with their respective logoi. jehovah- esoterically (as elohim- is also the serpent or dragon that tempted eve, and the "dragon" is an old glyph for "astral light (primordial principle "which is the wisdom of chaos" archaic philosophy, recognizing neither good nor evil as a fundamental or independent power, but starting from the absolute all (universal perfection eternally, traced both through the course of natural evolution to pure light condensing gradually into form, hence becoming matter or evil. it was left with the early and ignorant christian fathers to degrade the philosophical and highly scientific idea of this emblem (the dragon) into the absurd s

ction eternally, traced both through the course of natural evolution to pure light condensing gradually into form, hence becoming matter or evil. it was left with the early and ignorant christian fathers to degrade the philosophical and highly scientific idea of this emblem (the dragon) into the absurd superstition called the "devil" they took it from the later zoroastrians, who saw devils or the evil in the hindu devas, and the word evil thus became by a double transmutation d'evil in every tongue (diabolos, diable, diavolo, teufel. but the pagans have always shown a philosophical discrimination in their symbols. the primitive symbol of the serpent symbolised divine wisdom and perfection, and had always stood for psychical regeneration and immortality. hence- hermes, calling the serpent t

BLUE EQUINOX

te. 12. scandal arose, and with it schism. 13. in 1900, one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the equinox 58 the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he w

it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf.s bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. liber lxv 67 18. so also the light that is absorbed. one absorbs little, and is called white and glistening;

rs. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. 34. on the threshold stood the fulminant figure of evil, the horror of emptiness, with his ghastly eyes like poisonous wells. he stood, and the chamber was corrupt; the air stank. he was an old and gnarled fish more hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; 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 s

wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. liber lxv 89 63. there will i make mine habitation; as for bridal will i come bedecked and anointed; there shall the consummation be accomplished. 64. o my darling, i also wait for the brilliance of the hour ineffable, when the universe shall be like a girdle for the midst of the ray of our love, extending

e ones with an ecstasy of abasement; all this shall transcend the known and the unknown with somewhat that hath no name. for it is as the abyss of the arcanum that is opened in the secret place of silence. liber lxv 91 8. thou hast come hither, o my prophet, through grave paths. thou hast eaten of the dung of the abominable ones; thou hast prostrated thyself before the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermilion; thou hast plastered thy cheeks with ivory enamels. thou hast played the wanton in every gate and byway of the great city. the men of the city have lusted after thee to abu

BOOK OF ENOCH

ll 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. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17] and now all the righteous will be humble, and will live until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteousness and all of it will be planted with trees; and it will be filled with blessing. 10.19] and all the pleasant trees they will plant on i

seed in them, and so that children might be born by them, so that deeds might be done on the earth. 15.6] but you, formerly, were spiritual, living an eternal, immortal life, for all the generations of the world. 15.7] for this reason i did not arrange wives for you; because the dwelling of the spiritual ones is in heaven. 15.8] and now, the giants who were born from body and flesh will be called evil spirits on the earth, and on the earth will be their dwelling. 15.9] and evil spirits came out from their flesh, because from above they were created, from the holy watchers was their origin and first foundation. evil spirits they will be on earth and spirits of the evil ones they will be called. 15.10] and the dwelling of the spirits of heaven is heaven, but the dwelling of the spirits of th

accomplished, upon the great age, upon the watchers and the impious ones" 16.2] and now to the watchers, who sent you to petition on their behalf, who were formerly in heaven: 16.3 "you were in heaven but its secrets had not yet been revealed to you; and a worthless mystery you knew. this you made known to women, in the hardness of your hearts. and through this mystery the women and the men cause evil to increase on the earth" 16.4] say to them therefore "you will not have peace" 7) enoch stays for a while with the watchers (pages 31-33) this section describes enoch's impressions on being shown around by the watchers. look like menthe description at 17.5 reminds me of volcanic larva flows, such as in iceland where new land is being created. the mountains mentioned at 18.6 are referred to a

pirits within them will grow strong when they see my chosen one and those who appeal to my holy and glorious name. 45.4] and on that day i will cause my chosen one to dwell among them and i will transform heaven and make it an eternal blessing and light. 45.5] and i will transform the dry ground and make it a blessing, and i will cause my chosen ones to dwell upon it; but those who commit sin and evil will not tread upon it. 45.6] for i have seen, and have satisfied with peace, my righteous ones, and have placed them in front of me; but for the sinners my judgement draws near so that i may destroy them from the face of the earth. 46.1] and there i saw one who had a head of days and his head was white like wool. and with him there was another whose face had the appearance of a man and his f

BOOK OF JASHAR

t was gathered into planets and the world. but in the stars and planets there were no dreams, except those of god and peace. the world was warm and wet and nourishing for living things, and so they formed and grew on its surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew eyes to see. and yet their eyes could see neither good nor evil in the world. such was the world, when god led flo and faben and human and eve wandering northwards in africa, along the great river. by day, faben and human hunted together, while eve swam for fish and flo gathered fruit. in the evening, human sang and eve shaped rocks into tools, while flo and faben slept together under a tree. then god said "see now what i can do with a spark" and thus fir

est hunter in the age after noah. he shared his booty with other landless men, and he taught them loyalty by his stories of the jinn, who strove before the world was made. then nimrod triumphed, and with his two hands he settled all disputes among the noahites. for nimrod knew that a united people could do great deeds before god. but when nimrod grew old, he heard young men grumbling, and he felt evil eyes from the children of those whom he had slain. so he spoke to the people "you cannot see the peace that i have given you, so let us build a tower for god. you have forgotten the warfare that i ended, so let us make blood sacrifices at the new moon. then you will see and remember, and you will know that god still inhabits our kingdom" thus nimrod reigned until his death, and he was entombe

ay give us some clues as to why god should be so dissatisfied with the paleolithic world of forests. as the setting for a story, a world dominated by trees would probably be much less interesting than a world dominated by animals; and a world dominated by humans should have the greatest potential of all for a good story, because of the human abilities to hope and dream and to distinguish good and evil. to achieve dominance of the world, however, the humans must change from predators to herbivores, that is, from hunters to farmers, and the forests must be decimated anew. noah is introduced here as the agent whom god has selected to bring about this transformation of humanity, and the consequent reversal of peoples' relationship with the forests. 4. the book of numbers (26.33) tells us that

BOOK T

iant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tre

re, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion

n his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a t

of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undines. xii. the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. h

cles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the book t page 9 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 head of the winged bull. beneath the chariot is land, with many flowers. in the one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 degree aries to 20 degree taurus. air of earth prince and emperor of the gnomes. xx. princess of the echoing hills; rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with ric

BOOK OF BLACK SERPENT

consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and

l and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the

d hour of their rule, or else they will not do the magician service. some of these spirits demand a sacrifice of the magician before they will honor the requests but it having been made they are amiable to the demands made. each of these orders rule 490 leagues of spirits except those ruled by tagaririm, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths;

of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the 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 l

ess, 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 the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the te

BOOK OF PLEASURE

ecessary parasites on each other. like drugs and the surgeon's knife, they only annul or at best remove an effect. they do not change or remove the fundamental cause (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, 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. the book of pleasure (self lov

o be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle* by scores of incarnations, our eventual "self" is derived from the attributes with which we endow our god, the abstract ego or conceptive principle. all conception is a denial of the kia, hence we are 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

m. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. the book of pleasure (self love) get any book for free on: www.abika.com 23 from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridicu

tion, the early suffering hence by making this emotion a "mental state" at the time of unity* he unites pain and pleasure, suffers them simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter* of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare be conscious of. he that truly pleases himself is wihout virtue, and shall satisfy all men. hate, jealousy, murder, etc, are conditions of love, even as virtue

of covetousness and the mother of all sin, hence it has the most devotees. self-love only is pure and without a congregation. the book of pleasure (self love) get any book for free on: www.abika.com 24 he that entirely loves himself induces self-love only. in this he is inexorable, but does not offend like other men. he is akin to the great purpose, his actions explained for him, good seen of his evil, without knowing, everyone satisfied with his will. do not heaven and earth unite daily in spontaneous homage to this will of self-love? no man can show greater self-love, than by giving up all he believes. why do i value this self-love before all else? is it not because i may be free to believe in evil, but have no thought that anything can do me injury? all is self-love, the people of the w

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

would not matter that the people were good, happy, often morally and ethically better living than the vast majority of christians. they had to be converted! the charge of devil-worship, so often leveled at witches, is ridiculous. the devil is a purely christian invention; there being no mention of him, as such, before the new testament. in fact it is interesting to note that the whole concept of evil associated with the devil is due to an error in translation. the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary. it should be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human"

raft ancient and modern raymond buckland, hc publications, ny 1970. some of the instruments of torture used in the bamberg witch trials lesson one: the history and philosophy of witchcraft 15 pagani and simply means "people who live in the country. the word "heathen" means "one who dwells on the heath. so the terms were appropriate for non-christians at that time, but they bore no connotations of evil and their use today in a derogatory sense is quite incorrect. as the centuries passed, the smear campaign against non-christians continued. what the wiccans did was reversed and used against them. they did magick to promote fertility and increase the crops; the church claimed that they made women and cattle barren and blighted the crops! no one apparently stopped to think that if the witches

at the witches may kill the child conceived in the womb, etc, etc. the second part, treating of the methods by which works of witchcraft are wrought and directed, and how they may be successfully annulled and dissolved' deals with 'the several methods by which devils through witches entice and allure the innocent to the increase of that horrid craft and company; the way whereby a formal pact with evil is made; how they transport from place to place; how witches impede and prevent the power of procreation; hoiv as it were they deprive man of his virile member; how witch midwives commit horrid crimes when they either kill children or offer them to devils in most accursed wise; how witches injure cattle, raise and stir up hailstorms and tempests and cause lightning to blast both men and beast

ization has cut them off. but not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we are told of the "incredible "extraordinary" healthy reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, hate (something that might be borne in mind by vegetarians when they become over-critical of meat-eaters, perhaps. this is no new discovery. witches have always known it. they have always spoken kindly to plants. it is not unusual to see a witch, walking through the woods, stop and hug a tree. it is not peculiar to see a witch throw off her shoes and walk barefoo

o deny freedom to others and to suppress other ways of religious practice and belief. 10/ auckland's complete book of witchcraft 11. as american witches, we are not threatened by debates on the history of the craft, the origins of various terms, the legitimacy of various aspects of different traditions. we are concerned with our present and our future. 12. we do not accept the concept of absolute evil, nor do we worship any entity known as "satan" or "the devil, as defined by the christian tradition. we do not seek power through the suffering of others, nor accept that personal benefit can be derived only by denial to another. 13. we believe that we should seek within nature that which is contributory to our health and well-being. the power within there are many people who seem, very obvio

CASE PAUL F THE BOOK OF TOKENS

e attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath, and every one means life. the meditation says emphatically that this life-breath animates even those forms which are commonly regarded as being lifeless. 5 the phrase "my works unfinished" is a key to the whole philosophy of good and evil running through these meditations. in the thought of the author, we live in a dynamic, growing organism, which we call "the universe. the purpose for which that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser de

n, of discovery, of the discerning of sequence in the operation of nature. in all this, and in the power of discrimination, my superior nature worketh through thee. 8 happy art thou if thou canst grasp this truth. for then, understanding that not thy weak self, but my all-knowing mind, looketh out upon the world through thine eyes, shalt thou have faith to let me see. then shalt thou overcome the evil of thy senses. by devoting: them wholly to my use. not thou, but i, shall then, discern the weight and. shape and texture of the things thou touchest, not thine, but mine, shall be the knowledge of scent and savour gained through nose and tongue. and when i use thine ears for hearing, they shall be attuned to sweetest harmonies, where now they are assailed by strident discord. so shalt thou b

h represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" for in this saying is d l th, daleth, concealed. 7 i am the knowledge of the wise, and in me the ignorance of the foolish hath its root [43] the book of t o k e n s from me come forth all conditions the evil as well as the good. without the setting of metes and bounds there is no bringing forth, and thus there can be no creation without seeming evil. 8 creation hath its origin in life unlimited, yet for the sake of manifestation doth that life descend into the appearance of time and place, and that which hath neither end nor beginning appeareth to be born, and to be brought at last to death. delu

n the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an ea

e number 310 [144] the meditation on ayin* 1 thus saith he who formulateth in darkness: i am lord, not of light alone. but of darkness also, for i the one am all-pervading. this is a hard saying and a stumbling block to many, yet must ye consider it well and ponder it in your hearts. 2 is it not written in exodus that the lord hardened the heart of pharaoh, and again, in isaiah "i create both the evil and the good? have ye not also read "the eye of the lord is in every place? and david saith" if i descend into sheol, thou art there [147] t h e book o f t o k e n s 3 ayin is that eye, and it is in every place in very truth, because place there is not, save in the manifested, and wherever place is there also are light and darkness, side by side. from the mixture of light and darkness do all

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

is high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive and negative, destruction and creation

mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman [insert pic p022- contrary to popular belief, wiccans do not 'hex (cast curses) or seek revenge, although some dutch and pennsylvanian witches consider that it is justifiable to 'bind' those who harm children or animals or actively promote evil or corruption. wiccans prefer to rely on the principles of natural justice that under karmic principles will redress the balance, either in this lifetime or the next. the chief moral codes are the wiccan rede and the threefold law. the wiccan rede states simply 'an it harm none, do what you will. this deceptively seite 10 wicca01.txt straightforward statement refers to the self as well as oth

e, do what you will. this deceptively seite 10 wicca01.txt straightforward statement refers to the self as well as others. i have already mentioned the threefold law whereby magical intent- and, many believe, actions and thoughts- return to the sender with three times the intensity. because people are responsible for their own actions, everyone -witch and non-witch alike- can choose to do good or evil. many witches and wiccans believe that they are reincarnated in some form and also that the results of past deeds can follow a person from one life to the next. you can compare this to the concept of karma found in hinduism and buddhism, which says that the thoughts and deeds we accumulate in our lifetime may either progress us towards spiritual perfection- if good- or indicate, if bad, that

expenses. i hope that, one day, joining a coven will be totally open, like joining any other organisation, and then the nasty elements who hide behind the name of magick will be exposed for the frauds they are [insert pic p029- children and wicca many people are suspicious of witches and all the more so if the practitioner has young children. they seem to fear that witches will exert some kind of evil influence on innocent minds. in my experience, nothing could be further from the truth. children of wiccans are almost invariably kind to animals and aware of environmental issues. some groups have family celebrations and no responsible parent would introduce their children to any experiences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the

binding magic rituals. my friend lilian, a white witch and healer, used to wrap the perpetrators of crimes in a mantle of pink and visualise them in a sea of tranquillity so that they might be diverted from a destructive course of action. however, i usually cast a protective barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, hard though it is, and we should leave the punishment to natural justice. in my own experience, few who find happiness at the expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? ther

CASTING THE CIRCLE

powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give

CHAOS MAGICK AND LUCIFERISM

as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process, understanding and application. free belief however is not so easy to practice. it demands constant change and a mental discipline to deny conformity and comfort of associated, lineal belief. s

e through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, while many fail over time there a

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

black american supernaturalism, beginning with the spiritual life of african slaves in early america, and the traditions that, in african societies, had once encompassed all human relations and institutions. among enslaved blacks, older cosmologies gradually merged with concepts that were extracted from newly formed afro-christian ideas such as a radical monotheism, dualistic notions of good and evil, and concepts of spiritual intervention. elements of the older african worldview also intersected with black magic page 7 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 a network of anglo-american supernatural traditions. the simultaneous emergence of african-based supernaturalism (later identified as conjure and hoodoo) and black americans f embr

radition as exemplified in supernatural harming and healing practices. supernatural harming is usually called voodoo, which is also the name of an african-derived religion originating on the island of haiti. voodoo, as it is used in the american context, connotes an illicit form of spirituality, and many images have been used to bolster the notorious associations between it, racial blackness, and evil magic. yet this afro-caribbean religion (vodou, in kreyol) is quite distinct from the aggressive spiritual practices that arose in the united states, practices that were initially employed as sources of resistance by black people. the continuity of these supernatural harming traditions suggests that african-based beliefs in spiritual power as a force for self-defense persisted in african amer

ention; they provided diagnoses and cured intractable ailments. as theophus smith has noted, the "curative intention" of practices such as conjure can be seen in african american practices and beliefs that "revised and re-visioned" conditions such as violence and racial victimization. similar to the traditional healers in african societies, african american supernatural practitioners "deciphered" evil and sickness, locating affliction within the ills occurring in society itself. personal misfortune, therefore, could possess underlying causes such as anger, selfishness, and jealousy. a tragic accident, an unforeseen illness, a calamitous event sometimes figured as an affliction with spiritual origins.[10] the final chapter briefly examines more recent manifestations of conjure and hoodoo in

b was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the wife of a wealthy white landowner in virginia, mary livermore, described a black preacher she had known who was "a man of many gifts" according to livermore "uncle" aaron, a minister and exhorter, was popular as a "conjurer who could\ 15\ raise evil spirits, and a god-man who wore a charm, and could become invisible at any moment" another slave, known only as elihu, was recognized by witnesses as "an old and creditable member of the church" who was "as punctilious as a pharisee" in his own religious observances, according to one nineteenth-century writer. elihu, however, also placed great faith in charms, conjure, witches, spells, and hi

obinson, who proudly described himself as a "member of the church" with a "seat in [methodist] conference" but robinson had been born, he said, with a caul and could see spirits, one that "prowled around" and another that inhabited his body. he felt no disparity between his religious beliefs and his spiritualistic ideas, because, as he put it "my spirits are good spirits, and have\ 27\ power over evil spirits, and unless my mind is evil [they] can keep me from harm" robinson believed that his personal protection derived from his faith in his supernatural allies.[31] after slavery had ended, parallel streams of conjure and christianity developed in every part of the united states where african american freedpersons settled, occasionally entwining and merging within the lives of practitioner

CHRONOLOGIA RORISPERGIUS

..12th or, hidden imam, is the pole during the period of occultation" 1499 hypnerotomachia poliphili (written before 1467) 1500 "sefer yetzirah "r" paris 809 (2, foll 93a,-94a. italy. short recension of tamim. 1500 kaf ha-ketoreth "the censer"-apocalyptic commentary written in italy on the psalms as text of the millenium; magical weapons of purification and destruction to annihilate the forces of evil. 1501 d. ibn abi jumhur al-ahsa'i. imami author of kitab al mujli, combined mu'tazilite theology with illuminationist philosophy and mysticism. 1501-1575 girolamo cardano 1502-1594 foix, francois de- comte de candale 1503-1566 nostradamus 1505 lefevre d etaples brought out in france for the first time in one volume ficino s pimander, and the asclepius, which also included ludovico lazarelli s

p. 1571-1640 sadr al-din shirazi(mulla sadra) iranian sufi transcendent philosophy (al-hikmat al-muta`aliyah)continues suhrawardi's theosophy of light 1572 isaak luria dies 1572 tycho brahe de nova stella. 1573 john dee de stella admiranda, in cassiopeae asterismo. 1574-1637 robert fludd "therefore this, too, is the work of an authentic alchemist to separate truth from illusion, that is good from evil and to deliver christ from matter" 1574 peter perna prints the collected works of paracelsus in latin 1575-1625 jacob boehme 1575 arbatel of magic first appears 1577-1638 christoph besold. proto-rosicrucian professor of law. had detailed knowledge of islamic culture and philosophy. read arabic and hebrew. also had knowledge of the humanists and neoplatonists of the renaissance period. author

f previous ages, navigation and printing, have opened a way for the spread of light. we may expect that we stand on the threshold of yet greater advances. the 'universal books' will make it possible for all to learn and to join in the advance. the book of pansophia will be completed" 1593-1641 jan torrentius- painter: eques rosae crucis "that which exists without limitation, perishes in unlimited evil" 1593-1652 abraham von franckenberg 1593-1643 joachim morsius rosicrucian enthusiast chemical philosopher 1594 hugh platt, the jewell house of art and nature "how to speake by signes only without the uttering of any word the rest of the letters which be consonants, may be understood by touching of several parts of your body, of several gestures, countenances, or actions" platt knew alexander

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

cy may be celebrated all over the world, he has so far absolutely dealt with his council and estates, that the usual sentence shall be considerably lenified. so in the first place he is willing to vouchsafe to the lords and potentates, not only their lives entirely, but also that he will freely and frankly dismiss them; friendlily and courteously entreating your lordships not at all to take it in evil part that you cannot be present at his majesty s feast of honour; but to remember that there is notwithstanding more imposed upon your lordships by god almighty (who in the distribution of his gifts page 32 has an incomprehensible consideration) than you can duly and easily sustain. neither is your reputation hereby prejudiced, although you be rejected by this our order, since we cannot all o

though you be rejected by this our order, since we cannot all of us do all things at once. but for as much as your lordships have been seduced by base rascals, it shall not, on their part, pass unrevenged. and furthermore his majesty resolves shortly to communicate to your lordships a catalogue of heretics or index expurgatorius, that you may henceforth be able to discern between the good and the evil with better judgement. and because his majesty before long also intends to rummage his library, and offer up the seductive writings to vulcan, he friendlily, humbly, and courteously entreats every one of your lordships to do the same with your own, whereby it is to be hoped that all evil and mischief may for the time to come be remedied. and you are withal to be admonished, never henceforth t

and locked the door fast after him, so that we imagined nothing other but that we had been imprisoned in this tower. but it was hardly a quarter of an hour before a round hole at the very top was uncovered, where we saw our virgin, who called to us, and bade us good morrow, desiring us to come up. those with the wings were instantly above and through the hole. only those with the ropes were in an evil n page 68 plight. for as soon as every one of us was up, he was commanded to draw up the ladder after him. at last each man s rope was hanged on an iron hook, so everyone had to climb up by his rope as well as he could, which indeed was not accomplished without blisters. now as soon as we were all up, the hole was covered again, and we were friendlily received by the virgin. this room was the

COLLIER IRENE CHINESE MYTHOLOGY

st, india, africa, and china carrying silk, spices, and other precious items of trade.1 the panku story shares some common elements with creation myths of those far-flung regions: a cosmic egg, separation of the world into opposing forces, and doomed gods. this story introduces the important concept of yin and yang. these opposing forces, which exist in everything found in nature, are not seen as evil and good, but as dark and light, female and male, earth and heaven. one cannot exist without the other. in this story, panku is depicted as a giant. in other versions, he appears in his withered human form, clothed in bearskin and leaves. 16 once, the world was a mass of swirling darkness. there was no heaven. there was no earth. all the forces of the universe were trapped inside a small egg

to his descendants and thus create a dynasty, or ruling family. he named his dynasty the xia [she ah. it still remains a mythical dynasty, since archaeological evidence has not yet proven its existence. the dynasty that followed, the shang (1523 1027 b.c, has a rich heritage of pottery, bronzes, and artifacts, which places it as the first historical dynasty of china.1 the chinese dragon is not an evil creature. on the contrary, he brings rain and guards the lakes and waterways. he is a composite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls

perfect condition, every three thousand years, gods must eat the peach of long life and drink the elixir of immortality from the garden of the western paradise. this garden is tended by the queen mother hsi wang mu [she wong muh, an old woman who has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in her enchanted garden grow the coveted peaches which she plucks and serves at a sumptuous banquet for the gods. she is an alchemist, or a person who practices the art of combining substances that will transform. hsi wang mu can mix many elixirs, or magic potions, including t

ty. emperors adopted his ideas about good government and built schools in his honor. this story introduces the unicorn, the chi-lin [chee leen, an animal sacred to the chinese. it does not 85 resemble the unicorn in european myths, but is a combination of many animals, including the deer, ox, dragon, and horse. a peaceful, timid animal, the chi-lin left the innocent alone, but when angered, gored evil people with its horn. trustworthy soldiers and fair judges wore the emblem of the chi-lin on their clothing to remind them of their duties. in the fourteenth century, a real giraffe was sent to the imperial court, and many observers claimed it was the reincarnation of the mythical chi-lin. chinese mythology 86 once there was a very kind woman named cheng who lived in shandong province in nort

tall and graceful with the body of a deer, the hooves of a horse, the tail of an ox, and the neck of a dragon. its body was covered with a yellow hide with dark red and purple spots. it had one fleshy horn in the center of its head. q: why did cheng think the unicorn might be a good omen for the people of her land? a: the chi-lin was known as an omen of peace. people believed that it punished the evil and spared the innocent. it reminded judges and soldiers of their obligations to be fair. q: what did the unicorn drop at the feet of cheng, and what did it tell her? a: it dropped a piece of jade at cheng s feet and told her that she would bear a child who would be a ruler without subjects, a king without a throne. q: what are some special qualities of jade? a: jade is a stone that has oppos

COSIMANO CHARLES ELEMENTARY PSIONICS

s we are still barely scratching the possibilities of this stuff. 7. the mind of an individual can be trained to operate this energy at will. this is important, because if it were not true we would be totally wasting our time even thinking about it. it would not be lying to say that its use goes back to the first humans on this planet and there are the popular legends about atlantis being sunk by evil people who did bad things with it (that is, of course, not true. atlantis was sunk by accident when one of my experiments went haywire and my then wife was very upset over the lack of good clothing stores in egypt after we rowed there) of course the atlantis stuff is probably only legend and i don't think i really sank it (though i wish i had) but it makes a fun story so i thought i'd share i

waste of your time. i can hear somebody thinking "i'm happily married" or someone else is saying "i've got four girlfriends now. what do i need with another one" well, there is something everyone, especially writers, need and that is more of the green, folding paper, without which life is just not worth the bother of living. money may be considered by some who can afford it to be the root of all evil, but the evil that money is the root of is benevolence itself compared the evils that come from the lack of it. let us be honest and realize that more sleep is lost and more dinners ruined by a lack of money than by any other cause. after all, if your mother-in-law dies while you are cooking dinner, you can always just dump the body in the corner until after you eat, but if the bills have to

COVENANT OF SAMYAZA

nifest. 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 the bodies of man, of those who are mighty and wise, to inspire and counsel them. they shall come to be called 'evil spirits' and 'demons' 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 spiri

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

terms for two overall streams of thinking, which seek rather different futures for planet earth. the prison warders, as i will call them, is a symbolic name for the fourth dimensional consciousness which took over the planet and delinked humanity, vibrationally and genetically, from our full potential and higher knowledge. i don't wish to present this in reality as a simple 'light v dark 'good v evil' thing because we are all part of the same whole anyway, all aspects of the same one consciousness that we call god or creation. we all have a positive and negative polarity which we are seeking to balance. but at different points in our evolution we all have different attitudes and it is the interaction of these various thought patterns, positive and negative, which sets up the experiences t

large on earth speak of them living off negative human emotions and seeking to stimulate events and circumstances in which more extreme negative energy will be created. i believe this to be correct and it is a key reason why this extraterrestrial consciousness, the prison warders, has worked through human minds to stimulate the horrors of history and today. these events are not the result of an 'evil' human nature. they are manufactured by manipulating human nature and its sense of reality. it is highly likely, too, that the animal and human sacrifices to the 'gods (which abound throughout history and in cultures all over the world) were performed to serve the extraterrestrials' need for such energy and perhaps for some portions of the physical body. the aztecs in central america, who sac

ed in countless directions, to manifest as religions such as christianity, islam, judaism, paganism, hinduism, etc. all have retained the themes of the knowledge to some extent, while often destroying its true meaning with dogma, myth, and manipulated make-believe. ironically, paganism has retained far more of the original knowledge than those religions (such as christianity) which condemn it as 'evil. the fourth dimensional prison warders wish to prevent us from knowing who we are, how we have been imprisoned, and how we can get out of prison. making us confused and dividing us into factions, religions, and tongues was part of the prison warder strategy. if you read the story of the tower of babel, you can see this described symbolically "at first the people of the whole world had only on

other world. at the same time, he says, similar surveys were being compiled in the united states, the soviet union, australia and japan. eventually they pooled their findings and this made available some 62,000 interviews with people across the globe. firstly, the vast, vast majority of the stories told of positive, loving communications with the ets of various races. this is so different to the "evil aliens" stories we see in the media. secondly, about 75% of those interviewed all over the world apparently told the same basic story. they said that the ets told them how a planet called melchedek had once existed in our solar system, but the melchedekans had become obsessed with the material world and they destroyed their environment. in the end they exploded so many nuclear devices during

bal elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic of the penis of osiris, the egyptian god. the legend is that he was torn into pieces by the 'evil' set (lucifer, satan, the devil, et al) and when isis, the wife of osiris, tried to put him back together again, she found all his missing parts, except you know what. such legends are, i feel, symbolic of much more straightforward truths. the obelisk and osiris's penis in that story symbolise male energy, which has dominated the world throughout recorded history. all of us, and creation as a

DAVID ICKE CHILDREN OF THE MATRIX

riates you. you haven't heard all the claims yet. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dreams of success or failure. they have given us covetousness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow angered further by what [don juan] was saying "do they whisper all that in our ears while we are asl

hipped by the phrygians, one of the oldest races in asia minor, now turkey, well over a thousand years before the manufacture of "jesus. it is just one of countless symbolic deities of whom the same story was told millennia before christianity. others are accepted to have been myths and not to have literally existed. but not jesus. while christians laugh at those "pagan" tales and condemn them as evil, they ask the rest of the world to believe, indeed have insisted on pain of torture and death, that their version of the same story is somehow literally true while all the others are not. yeah, right. to understand how the repeat of an ancient, endlessly recurring story could be transformed into the prison-religion called christianity, and to see the source of global control today, we have to

satanists seek to use christian churches for their rituals: they want to access the energy in the vortexes on which the churches were placed. freemasonic and other secret society temples are located on these points. the ancient atlantean- lemurian-sumerian knowledge has been passed on through this covert network while being systematically suppressed among the people. religion has condemned it as "evil, and science" has dismissed it as nonsense. and the source of both religion and "science" is the same illuminati network. surprised? it is claimed by historians that british druids built the stone circles, but they confuse using them with building them. groups use them today for rituals, but no one is suggesting that these groups built them! archaeologists find druidic remains on these sites

ees. some of these conflicts, with humanity used as battle-fodder, are featured in the old testament. one defining event described in the tablets involved the anunnaki "god" known as sin. the name comes from the sumerian sw-en or zu-en, as boulay reveals in flying serpents and dragons, and sin clearly appears to be the "villain" of the sumerian story called "the myth of zu. in this, zu (sin, the "evil dragon, tries to seize control of the earth and the anunnaki leadership by stealing "power stones, which the accounts refer to as the me (pronounced "may. for some reason these appear to be fundamental to the anunnaki control and could have been computer chips or programmes, or some type of crystal. there are indications that they shone or emitted light in some way. scholars translate the me

holocausts. archaeological discoveries in the indus valley show that cities were built there in the period between 3500 and 3000bc (when the anunnaki-controlled sumer empire was well established) and they were destroyed about 2000bc amid enormous violence. what's more, skeletons found at these sites record high rates of radioactivity. around this same time of 2000bc, sumer came to an end with an "evil wind, which has all the signs of nuclear fall-out. this "wind" brought the sudden demise of sumer and the neighbouring akkadians. texts known as lamentations tell of a "calamity" that befell sumer, one "unknown to man, one that had never been seen before. there was an "evil wind, a battling storm and a "scorching heat. some kind of cloud shut out the sun by day and the stars by night. the tex

DAVID ICKE THE BIGGEST SECRET

ing information inthis book. please do not continue if you are dependent onyour present belief system, or if you feel you cannot copeemotionally with what is really happening in this world.if you do choose to continue, remember there is nothing tofear. life is forever and everything is just an experience onthe road to enlightenment. viewed from the highest level ofperception, there is no good and evil, only consciousnessmaking choices to experience all there is to experience.the astonishing events which this book exposes are in theprocess of coming to an end as the light of freedom dawnsat last on the biggest transformation of consciousness thisplanet has seen in 26,000 years. it is, despite some of theinformation you are about to read, a wonderful time to bealive.david ickexiv1chapter one

-deity. the symbolic worship of the serpent was so common in greece, that justinmartyr accuses the greeks of introducing it into the mysteries of all their gods. thechinese. are said to be superstitious in choosing a plot of ground to erect a dwellinghouse or sepulchre: conferring it with the head, tail and feet of diverse dragons which liveunder the earth.21the idea of fire breathing dragons and evil serpents which appear in legends andtexts all over the world could easily originate from the reptilian gods who onceoperated openly thousands of years ago. these were the serpent people of ancient texts,including the bible, where the serpent is a regular theme. of course, the serpent hasbeen used to symbolise many things and not every reference will be literally a reptile,certainly not. but m

not. but many of them are. there is also a common theme of a sacred placebeing guarded by a serpent or dragon. we have the serpent in the garden of eden andthe serpent/dragon theme is global. the persians spoke of a region of bliss and delightcalled heden which was more beautiful than all the rest of the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this gar

n the dragon, the old serpent, which is the devil and satan, andbound him for a thousand years, and cast him into the abyss, and shut it, and sealed itover him, that he should deceive the nations no more.57in a dead sea scroll fragment translated by the hebrew scholar, robert eisenman,there is a description of a watcher called belial (bel, who is described as the prince ofdarkness and the king of evil. he is said to be terrifying in his appearance- like aserpent with a visage like a viper. one of the main angelic groups in hebrew lore is theseraphim or fiery serpents and the watchers are very much connected to thedescription of serpents. in the persian teachings they also talk of a being they describeas the old serpent having two feet, just as the book of enoch features walkingserpents. wh

em away. they are dark, piercing and cold. the reptile full-bloods are notattached to their bodies like humans. they are knowingly using them as space suits tooperate in this world, and when one wears out they simply occupy another. it is fromthis process of possession by the reptilians and other low vibrational entities that wehave the ancient tales, indeed modern ones too, of demons, devils and evil spirits takingover a human mind and body. it is the reptilians and other consciousness of the lowerfourth dimension, the cesspit vibration as i call it, which are summoned during satanic,black magic rituals and it is during these rituals that many unsuspecting puppets areplugged in to the reptilian consciousness and taken over. so it was in babylon and soit is today. as i revealed in i am me

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

that their leaders generally have their best interest at heart whether they be in a democracy or a government of royalty. leaders may commit errors and may be incompetent. some people may take solace in their belief that most leaders have their country's best interests at heart, most of the time. the average citizen in any given country could not conceive that their leaders may consistently have evil in their hearts. and this evil would be towards the very people they are leading. since 1776, our leadership (u.s. government) has been consistently moving us toward the luciferic new world order. this leadership has always been working through secret societies, misleading us as to their true intentions. this is why our study today is so critical; it demonstrates, beyond a shadow of a doubt

f 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 for trying. i do respect all those who died defending our 'freedom, but it is time to wake up and realize who the real enemy is! the american flag is a symbol of the brotherhood and the brotherhood is linked to satanism. the flag has 50 pentagrams on it wit

h us the truth about spirituality but they had him killed for trying. i do respect all those who died defending our 'freedom, but it is time to wake up and realize who the real enemy is! the american flag is a symbol of the brotherhood and the brotherhood is linked to satanism. the flag has 50 pentagrams on it with thirteen stripes. but again, as mentioned in an earlier page, the number 13 is not evil. they have programmed us to think that it is evil because they do not want us to go near the knowledge that is behind it. the real matrix: freemasonry there is more to this "clever system" than meets the eye. it is called "freemasonry" freemasonry is linked to satanism, however, not all masons are evil or have evil intentions. in fact, a majority of them are mislead and kept in the dark as to

he finances, governments, and religious systems that currently plague the planet with perversions of truth and fascist agendas not becoming of the truly enlightened. below are quotes written by high level masons praising lucifer with references "the mysteries of magic' by eliphas levi "what is more absurd and more impious than to attribute the name of lucifer to the devil, that is, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-eve

t 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, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. recorded by a.c. de la rive in la femme et l'enfant dans la francmaconnerie universelle on page 588 "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with it's splendors intolerable blinds feeble, sensual or selfish s

DAVIDSON DAN SHAPE POWER

he i ching symbols themselves are shape power devices. the eye-of-god, a mexican mandala, is said to focus spiritual energies into the home. it has a basic shape of two or more crossed sticks and is tied in the center. colored string or yarn is woven around the sticks to create a series of concentric patterns which tend to draw the eye to the center of the mandala. the mandala is said to ward off evil spirits and harmful negative forces. the tibetan yogis and buddhists have an infinitude of mandalas which are claimed to be foci of various gods and spirutal qualities. additionally, mandalas are also used in meditation to draw in higher spiritual energies and to attune the practitioner to these spiritual forces. mandalas are designed to tune up a person's energy centers (i.e, the chakras) as

DEITUS

eviant may commit some horrific crime in the name of satan, but the satanist is no more responsible for the crimes of the sociopath or child molester than a christian is for those of a deviant priest or minister who does the same. while self-interest keeps the satanist from breaking the laws or cultural standards of the society in which he lives, a satanist may question the definition of good and evil and the values and ethics which his society has determined to be correct. what is good and what is evil? the satanist asks. if you kill for your country you are called a hero, but if you kill to avenge a wrong which has been done you are called a criminal. questions like this are common among satanists for the satanist realizes that the definition of right and wrong, of good and evil, changes

nd what is evil? the satanist asks. if you kill for your country you are called a hero, but if you kill to avenge a wrong which has been done you are called a criminal. questions like this are common among satanists for the satanist realizes that the definition of right and wrong, of good and evil, changes from decade to decade and also from nation to nation. there is no absolute good or absolute evil. there are only man-made laws and codes of conduct. these laws and dictates are written and rewritten to meet the demands of the society we live in. occasionally, these laws are based on beliefs and values which are no longer accepted and must be changed. the satanist questions all that he has been taught to believe. he realizes that history is written by the victors of every war the winner b

DEMONIC BIBLE

ts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (with its own xeper, it is only fitting that we present an updated version of this text. here then, once again, is the demonic bible. preface to the first edition if power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. non-christians, we are told, are damned to hell because they have not accepted christ as their personal savior. non-catholics, we are told, are damned to hell because they have rejected god's holy church. and catholics, we are told, are damned to hell for bowing down to and worshipping graven images. the irony of organized religious thought is the damnation of a

did not approve. the acceptance of christianity as the official religion of rome, and subsequent conversion of pagans to the new faith, resulted in the name lucifer becoming associated with the devil satan. if jesus is the light and truth, reasoned the christian, then lucifer must be a false light, a deceiver, even a fallen angel. christianity condemned paganism, goddess-worship, and sexuality as evil; and the cult of lucifer could be associated with all of these. lucifer became the latin name for the devil of hebrew origin, satan. in hebrew mythology, satan was an angel who accused men before god in order to bring about their punishment. he was never the enemy of god but at times the enemy of man. the name satan in hebrew means adversary. it is recounted in the bible that the jews were ca

the church condemned every natural inclination as sinful and wicked. the only way to salvation, the people were told, was denial of the flesh and obedience to the church and state. it is questionable whether or not there was a single satanist before the inquisition, but as a result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the rosy cross masonic lodges, which began to appear in france and england in the 18th century and spread to other countries, made a number of false claims: a) the origin of masonry can be traced to ancient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in contact with master beings w

wn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god

escribed in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became satan. by using a more ancient name for satan, the temple of set was able to escape the accusation that satanism is merely an anti-christian religion. the nine angles both before and after the schism within the church of satan, there were a number of groups which split off from the church of satan. by the 19

DIABOLUS

actice of sorcery, thus cannot be judged within a spectrum of the zoroastrian religion this gnosis is other and stands outside within practice. to make proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn, from on the evil-doing of ahriman and the demons, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works

, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature of the other demons, savar, who is the leader and may be corresponded to the hebrew belial, the angel of lucife

n referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the name of rerek, a monster serpent form of set who had many helpers being serpents, noxious creatures and demons. it is further connected that

hs mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (according to the bundahishn) andar, savar, nakahed, tairev and zairik. many of the demons are featured in the yatuk dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aesh

dinoih, and formulas for creation and evocation are given. ahriman created or had fell with seven archdemons who served his will. they were in a prototypical way, the dragon of seven heads. these daevas were listed as the following, aeshma, akoman, nanghaithya, tawrich, savar, andar and zarich. the daevas were authored or created by ahriman as in suggestion of the zurvan myth. these are so-called evil spirits who chose the intellect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

he enochian (q.v) name for the spirit of fire. black magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions, agents, or entities. black mass: a satanic parody of the mass of the christian church, specifically the catholic church, in which allegedly the body of naked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decaden

o the work of an adversary (meric casaubon, d.d) who used dee's personal and magickal diaries as a basis for attacking those who practiced occult arts in his own treatise of 1659. the hermetic order of the golden dawn (q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire, ritual: a term used by don tyson to define the emotional motivation that gives

n of attention in a subject and hence to some degree of "altered states of consciousness (q.v. esbat: a lesser gathering of witches for the purposes of celebration and works of magick. an esbat usually occurs on the nights of the full or new moon. esoteric: greek for "secret" a term used to imply a type of knowledge or wisdom that is reserved only for the few. e.s.p: see extra sensory perception. evil eye: the projection of malefic occult force through the glance. persons, beasts, and growing things "overlooked" by the evil eye are believed to wither and die. a form of intentional psychic attack (q.v. evocation: 1) to evoke (q.v. 2) the calling forth of spirits into tactile and sometimes visible appearance or presence. usually spirits are evoked inside an equilateral triangle of the art (q

ntity from the higher planes into your field of awareness. exarp: pronounced "ehx-ahr-pay" it is the enochian (q.v) name for the spirit of air. exorcise: from the old french from the latin from the greek "ex" meaning "out" and "horkizein" meaning "to make one swear" from "horkos" meaning "an oath" to drive out. exorcism rituals remove (drive out) unwanted entities and influences (such as supposed evil spirits) out of an individual animal or person by ritual charms (q.v) or enchantments (q.v. to free one from such a spirit. one classification of abjuration (q.v. exorcism: to exorcise (q.v. a verbal formula or ritual used in exorcising. experimental method: the measure of truth used in science. a hypothesis is arrived at through observation and research, then tested further by further observ

ries (q.v/ elementals (q.v) of earth (q.v. the good spirits (q.v) that live in the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: the outer expression or posture and mindset of a god or entity. the magician takes on the characteristics and powers of a god/entity by invoking (q.v) the god/entity through ritual. this was known in the hermetic order of the golden dawn [g.d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who com

DION FORTUNE CEREMONIAL MAGIC UNVEILED

a fire extinguisher, and it is very necessary to have some such device handy, when one adventures into such highly charged levels of the unseen as are contacted by the methods he describes. now what is going to be the outcome of this general disclosure of the secrets of the mysteries? as in most drastic happenings, the results will be mixed; but it is my belief that the good will far outweigh the evil. that some folk will burn their fingers experimenting with that which they do not understand i have no doubt, but on the whole the gain to serious students will be inestimable. mr. regardie has done his work admirably, both in the spirit and in the letter. the tree of life is a book which it would be difficult to praise too highly; it is going to be one of the classics of occultism. when the

DION FORTUNE MYSTICAL QABALA

of the governing forces of evolving life. in chesed is the wise and kindly king, the father of his people, organising his realm, building up industry, fostering learning, and bringing the gifts of civilisation. in geburah we have a warrior king, leading his people in battle, defend mg his kingdom from the assaults of the enemy, extending his boundaries by conquest, punishing crime, and destroying evil-doers, in tiphareth we have the saviour, sacrificed upon the cross for the salvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, i

ult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note

f the tree by the fall, and the coils of the stooping dragon arising from the world of shells, the kingdoms of unbalanced force, separate it from its brethren. behind the shoulder of the queen, the bride of microprosopos (malkuth, the serpent rears his head, and here is said to be the place of severest judgments. the sphere of malkuth abuts upon the hells of the averse sephiroth, the qliphoth, or evil demons. it is the firmament whereby elohim separated the supernal waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something further in order to render the explanation intelligible. 33. the qliphoth (singular qliphah, an

ereby elohim separated the supernal waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something further in order to render the explanation intelligible. 33. the qliphoth (singular qliphah, an immodest woman or harlot) are the evil or averse sephiroth, each an emanation of unbalanced force from its corresponding sphere upon the holy tree; these emanations took place during the critical periods of evolution when the sephiroth were not in equilibrium. for this reason they are referred to as the kings of unbalanced force, the kings of edom "who ruled before there was a king in israel" as the bible puts it; and in the words

r of form. at the head of the pillar of mercy is chokmah, the supernal father, a male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. again we have the pairs of opposites of construction in jupiter, the lawgiver and beneficent ruler, and destruction in mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the b

DION FORTUNE PSYCHIC SELF DEFENSE

occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian science, stumbled on to these methods empirically without ever acquiring any rational knowledge as to their modus operandi. she endeavoured to teach them in such a way that they could only be used for good and their power for evil should be concealed; but that she herself was well aware of their possibilities if abused is witnessed by the dread of what she called "malicious animal magnetism" which shadowed her whole life. 3 of 103 the methods of christian science, without its strict discipline and careful organisation, were developed and exploited by the innumerable schools and sects of the new thought movement. in man

owed her whole life. 3 of 103 the methods of christian science, without its strict discipline and careful organisation, were developed and exploited by the innumerable schools and sects of the new thought movement. in many of the developments the religious aspect was lost sight of, and they simply became a method of mental manipulation for purely personal ends, though not necessarily deliberately evil. their exponents advertised that they would teach the art of salesmanship, of making oneself popular and dominant in society, of attracting the opposite sex, of drawing to oneself money and success. the amazing number of these courses advertised shows their popularity; in a recent issue of an american magazine i counted advertisements for sixty-three different courses in various forms of mind

value. other may say we had better let sleeping dogs lie. the trouble is, however, that sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things described in these pages is going on unknown and unsuspected in our midst, that it is very desirable that men of goodwill should investigate the forces which men of evil will have perverted to their own ends. these things are the pathologies of the mystic life, and if they were better understood, many tragedies might be averted. on the other hand, it is not well that everybody should indulge in the study of textbooks of pathology. a vivid imagination and a weak head are a disastrous combination. the readers of that one-time "best seller" three men in a boat

the veil. the threshold of the unseen is a treacherous coast on which to bathe. there are potholes and currents and quicksands. the strong swimmer, who knows he coast, may venture in comparative safety. the non-swimmer, who takes counsel of nothing but his own impulses, may pay for his temerity with his life. but we must not make the mistake of thinking that these invisible forces are necessarily evil and inimical to humanity. they are no more inimical in themselves than are water or fire, but they are potent. if we run counter to them, the result is disastrous for us, for we have broken a natural law; but they are not out to attack us, any more than we are out to attack them. we must face the fact, however, that men and women with knowledge of these things, have, both in the past and in t

for us, for we have broken a natural law; but they are not out to attack us, any more than we are out to attack them. we must face the fact, however, that men and women with knowledge of these things, have, both in the past and in the present, used that knowledge unscrupulously, and that we may find our selves involved in the results of their actions. it may safely be said that the unseen is only evil and inimical to humanity when it has been corrupted and perverted by the activities of these unscrupulous men and women, whom initiates call adepts of the left-hand path. we must consider the outward and visible signs of psychic attack before we are in a position to analyse the nature of such attacks and indicate their source of origin. it is a fundamental rule that diagnosis must precede tre

DONALDTYSON BLACKMAS

es demons bios fiction tyson the truth about the black mass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into th

s or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the black mass was celebrated to do evil. for example, in the court of the french king louis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses were performed by priests to enable them to magically overcome the modesty of nuns they lusted after. one such amatory mass was described by an observer in these terms: every time during the

ese charges merely to bring about a temporary halt to their agony. the term "black mass" was first used in english in 1896. there is little evidence that a true black mass was ever celebrated earlier than the late 17th century. prior to this period, sorcerers occasionally used the ritual forms of the church for their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably in england by members of the hell-fire club. possibly it was also done in the russian royal court. it is unlikely that blac

istorical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to perform the black mass. it will probably always remain merely an anomaly in the history of the occult. those interested in this subject may wish to read h. t. f. rhodes' the satanic mass, published by rider and company in 1954, and reprinted by arrow

DONALDTYSON CORONZON

prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their rightful st

lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their rightful status as gods. the gnostics viewed the hebrew god of genesis as a kind of malicious evil demon who had kept man in a state of ignorance in the prison of the garden so that man would not realize his own innate divinity, and at the same moment recognize that he was superior to his spiteful master. how we regard coronzon thus depends on how we regard the serpent of genesis. if we are good, unquestioning christians and jews, we will look upon this serpent as the persecutor of mankind

recations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great giants, whose height was three thousand ells: who consumed all the acquisitions of men. and when men could no longer sustain them, the giants turned against them and devoured mankind" elsewhere these giants are described as evil spirits "and now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. evil spirits have proceeded from their bodies, because they are born from men and from the holy watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called. and the spirit

it in another. the account of the further dealings of choronzon with the scribe will be found in the record of omnia vincam. in his autobiography crowley wrote concerning his concept of the nature of coronzon "the name of the dweller in the abyss is choronzon, but he is not really an individual. the abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres

is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its

DONALDTYSON DEMON

avily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of

and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucifer seeks to harass god by plaguing mankind with a multitude of troubles, and by inciting human beings to defy god. he uses his fallen angels as his agents, sending them abroad across the face of the world to incite and commit evil. every time he succeeds in inducing a human to defy god, lucifer gains another soldier in his rebellious army. it is not always made clear how the demons of lucifer can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human bein

rship christ are disobedient to god, and therefore prey for the demons who walk and swim and fly upon the earth. much the same belief concerning those of other religions is held by fundamentalist islamics and jews. in a broader inter-religious sense, anyone of any religion who strives to do good is afforded protection against the injuries of demons by god; but anyone who knowingly commits acts of evil loses that protection and becomes beelzebub's chew-toy. this is more or less the modern view of demons held by those who believe that traditional demons actually exist. we see this belief surfacing again and again in all sorts of folk forms. the ouija board is thought by some to open a doorway to hell, allowing demons to possess those who unwittingly use the board. however, these unfortunate

mon causes the victim to commit a horrible crime, such as the mass murder of elementary school children, before committing suicide. some believe that the majority, and perhaps all, of the senseless crimes of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon the demon itself. in effect, once a person has acquiesced to the temptations whispered into his ear by an invisible demon that haunts

s through the use of drugs or alcohol, or by committing perverse and dangerous sexual acts, or by abusing their own bodies with unnecessary medical procedures, excessive dieting, over-eating or smoking? how many know persons who are unable to control their own anger or desires no matter how important it is to do so? these unfortunate individuals seem to be driven to self-destructive actions by an evil will that is present within them, but is separate from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly against family, friends or strangers. yet always its ultimate result is the destruction of the individual soul that voluntarily com

DONALDTYSON EVILEYE

a salamander may be sent, but there is always the danger of backlash. salamanders do not like being told what to do, and must be compelled with words of power and the sigils of superior spirits. they resent this control. i should emphasize this point: salamanders are dangerous! leave them alone, and they will leave you alone. return hethome resources demons bios fiction tyson the truth about the evil eye (magic charm in the shape of a hand gesture to ward off the evil eye) the evil eye does exist. your eighty-five year old sicilian grandmother was right after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the

of these popular notions is entirely accurate, since the faculty of sight entails much more than simply receiving radiant energy that shines upon our optic nerves- sight is a perception that occurs in our brains, where the light received is processed into images that we can comprehend. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil wa

ult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil was projected was bloodshot, or deformed in some way, this also increased its force. if a glance from the evil eye was sent in a sidelong way, from the corner of the eye of the malicious person, it was more powerful. most important of all, the effect was believed fatal if the person "overlooked" by the evil eye actually met the malicious gaze directly. there are various ways to turn aside or at least lessen the harmful effects of this baleful sidelong glance. laughter was thought to weaken its power

ly, a shiny object such as a large, bright piece of jewelry attracted the focus of the person projecting the malicious ray, so that it did not enter the eye of the victim directly. another good defense was to carry the image of an eye as jewelry or embroidered into clothing or as a tattoo- the belief was that the ray from this artificial eye would extend itself first and displace the ray from the evil eye. these artificial eyes were sometimes realistic, but often they were highly stylized and almost unnoticed in the pattern of cloth or the decoration on metalwork. a popular gesture to defuse the power of the glance involved making a fist in which the thumb is thrust between the index and middle finger. this hand gesture was also used as the pattern for a charm to be carried on the body as

ee the illustration at the top of this page. it's difficult to imagine what practical purpose this gesture might serve, even in a symbolic sense, but it was believed to be a highly effective means of protection. for christians, to cross oneself and to utter a prayer under the breath offered some protection. a cross or crucifix worn around the neck was a sentinel against not only vampires, but the evil eye as well. stories of the evil eye are ancient. the philosopher francis bacon observed "scripture calleth envy an evil eye" a reference to proverbs 23:6-8, which reads "eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats; for as he thinketh in his heart, so is he: eat and drink, saith he to thee; but his heart is not with thee. the morsel which thou has

DONALDTYSON FAMILIAR

birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not voluntarily keep a familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both working for the devil, bound together by the witch's unholy pact. the spirit who remained in close association with the witch was the familiar, not the cat or dog or other pet that was thought to be the spirit's

ing for the devil, bound together by the witch's unholy pact. the spirit who remained in close association with the witch was the familiar, not the cat or dog or other pet that was thought to be the spirit's physical host. when an old woman suspected of witchcraft was seen by her neighbors talking to her pet cat, the common opinion was that she was conversing with her familiar demon, and plotting evil for her neighbors. the years of the european witch-crazy were hard for elderly woman, and even harder for cats, particularly black ones. black cats were associated with satan because of their color. cats became the most popular suspect for a witch's familiar because of their uncanny manner of seeming to see things that are not there, and their knowing gaze- anyone who looks into a cat's eyes

DONALDTYSON MIRACLES

le of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not some

divine source of all. theologians are correct to assert that all miracles come from god. what they do not accept, but what is equally true, is that all magic of a true kind also comes from god. magic is a type of miracle. the magician is the embodied agent of the divine each time he works his art. so is the devout saint, the miraculous healer, and even the demonist who uses true magic for acts of evil. it may seem contradictory that the divine energy that produces miracles can be employed for evil purposes, but this energy is not in itself conscious or purposeful. it can be induced to flow forth both by human beings and by spiritual beings, and can be used for both good and evil, according to the will, conscious or unconscious, of the being who channels it. oftentimes, the divine energy of

idea of what they are doing. this results in the occurrence of seemingly spontaneous miracles. these are no different in kind from miracles deliberately sought through prayer or ritual actions, it is only that their acts of induction are not perceived. the source of miracles is the ultimate source that lies beyond being, either of substance or of form. it is purposeless, knowing neither good nor evil, and for this reason may be used for either good or evil purposes. the god of the bible is not this ultimate source. this much is obvious, since this god has both form and purpose, and manifests to human beings in various ways. however, the god of the old testament was able to channel this primal source of divine energy for his own intentions, and was able to facilitate the use of this divine

DONALDTYSON NECRO

a recent battlefield where the blood was still fresh, an even better place to work necromancy than a graveyard. necromancy was not solely man's work. there were female necromancers in ancient greece and rome, who are usually referred to, under the much abused umbrella term, as witches. the term witch has been far too broadly applied in english texts to anyone who worked, or was believed to work, evil by magic. necromancy was a very specific type of magic, as i have indicated, and was not necessarily always worked for evil purposes. because traditional necromancy used blood and corpses, and was worked in places where people had died, been executed or lay buried, it was universally abhorred and condemned. if for no other reason, it should be outlawed because it desecrates the remains of the

DONALDTYSON NOMICON

ormius' forbidden latin translation, a book which i had never seen, but of which i had heard monstrous things whispered" at the end of the story, the hero, who has of course gone mad, quotes one paragraph from the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax

for anything specific it contains, but because of the terrible things it hints about, matters better left undisturbed in the mud at the bottom of the subconscious sea of the human race. lovecraft's cthulhu mythos is a group of stories, poems and novels written by him and by other writers centered around the premise that at some dim time in prehistory the earth was ruled by a race of monstrous and evil entities known as the great old ones. they were cast down from their seats of power and driven from our world, but they did not cease to exist. they continue between the dimensions of normal time and space, dreaming and waiting for the time when they shall be able to rule the earth once again, as they did in days of old. on the matter of the great old ones, lovecraft wrote in his story the ca

half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem

il between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their existence, and of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, and so evil. for if the old ones succeed in forcing a doorway permanently open onto our time and space, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the

DONALDTYSON PENTA

a single point at its top. it is used in white magic- magic worked for constructive, benevolent purposes. it represents the body of man standing with arms and legs spread apart. the points of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram represents the head of a goat, regarded as a satanic symbol by levi. the points of the inverted pentagram fall on the goat's two horns, two lowered ears, and beard. an upright pentagram can be made into an inverted pentagram, and vice versa, merely by rotating the pentagram slightly, or by reflecting it from top to bottom- upright and inverted pentagrams have

DONALDTYSON POSSESS

its are sometimes called angels, especially by magicians with a christian heritage. lower spirits are sometimes called demons. in actuality, there is no clear dividing line between good and bad spirits. the personalities of spiritual beings have the same broad range as the personalities of human beings. some are very bad, or very good. most are somewhere in between, neither wholly good nor wholly evil. as a general rule of magic, it is best to evoke all spirits not of a very high order. unless you know that the spiritual being is responsible and benign, always evoke. possession, as the term is generally understood, involves the entrance of a spirit into the body and mind of a human being, in which the consciousness self-awareness of the human being is temporarily, or permanently, rendered

n such full blown cases of possession, the consciousness of the human involved may lie dormant for months or years. if the spirit has any degree of intelligence, it can hold possession of a person without giving other human beings any sign that it is in possession. only spirits of a very low order are stupid enough to make the possessed individual foam at the mouth or roll around on the floor. an evil spirit of a slightly higher order will be more subtle, and will take its pleasure in more discrete, or at least more hidden, ways. you may know individuals who have been under the complete domination of a spirit for years, and have no trace of their true human personality remaining. if the possessing spirit is clever, you will not be able to prove that possession has occurred. the spirit will

angels occasionally possess a person permanently when the consciousness of that person fails, or that person loses all will to live. these possessions are known as "walk-ins" because the spirit literally walks into the body of the despairing individual the way a man might walk into an empty house to take possession of it. in the case of walk-ins, the spirit generally tries to do good rather than evil. a profound change for the better will be observed in the personality of a walk-in. he or she will become kinder, more intelligent, more cheerful, more giving. it is possible to drive possessing spirits out of a body. this cannot be done by subjecting the body to pain. the possessing spirit enjoys all strong sensations, including pain- that is why possessed individuals are so often self-destr

-destructive. exorcising a spirit must be done magically, by calling upon a higher authority to which the spirit is subject, and by erecting wards and boundaries that the spirit cannot cross. one approach is to bind the spirit into an inanimate object, and then to discard the object in some remote place where it will not be disturbed. this was the technique used by king solomon, when he bound the evil spirits, or genii, into a brass bottle and cast the bottle into the sea (or by another account, into a deep lake. if this approach is used, be sure to put the object where no one will discover it by chance. there is a danger that anyone finding such a bound spirit may, without knowing what they are doing, release the spirit, and themselves become possessed by it. return hy home resources demo

DONALDTYSON SIGIL

for protection. a talisman is a power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("cir

DONALDTYSON VAMPIRES

. the fictional type of vampire is the count dracula variety popularized by folk tales, books, fantasy magazines and movies. this type is supposed to be a reanimated corpse of someone who has previously been bitten by a vampire. which begs the question, where did the first vampire come from? in older folk tales, a vampire was someone who had lived a very wicked life, and was cursed for his or her evil deeds by being bound to the grave, and forced to wander the earth in search of fresh blood- in this way a vampire could be created without having first been bitten by another vampire. a recent variation on the myth is that a vampire can only be created if the person bitten also drinks the blood of the vampire. this seems to have no historical foundation in folk tales. movie vampires are physi

n be killed with a wooden stake through the heart, yet when killed he dissolves into vapors. he can be touched by the hand, yet cannot be seen reflected in a mirror. the older legends of the vampire (but not the most ancient legends) avoid these contradictions of logic by declaring that the vampire is a spirit without a physical body. this spiritual vampire is a type of hungry ghost of a deceased evil doer who sucks out the life-force of his or her friends and relatives during the nights. these ghostly vampires always return to those they knew during life. to prevent the return of the spirits, the families took great care to have the body of the evil person staked to the ground in the grave. the stake was thought to pin the restless spirit into its corpse and prevent its nightly visitation

DONALDTYSON WEREWOLF

he werewolf are lost in the mists of pre-history. werewolves are only one form of a whole host of were animals that exist in the mythology of cultures all around the globe. in northern europe there are tales of were-bears. the japanese had were-cats, the malaysians and indians were-tigers. almost every beast has been a were-beast to some culture. shape-changers in the east were usually said to be evil magicians or evil witches who used their magic to cause harm to others. shape-changing into animal form is a feature of shamanism, the oldest human religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

one title; see naville, todtenbuch, bd. i, b1. 6] p. xxxii theban version: list of chapters. chapter v. the chapter of not allowing the deceased to do work in the underworld. vignette: the deceased kneeling on one knee. chapter vi. the chapter of making ushabtiu figures do work for a man in the underworld. vignette: an ushabti figure chapter vii. the chapter of passing over the back of apep, the evil one. vignette: the deceased spearing a serpent. chapter viii. another chapter of the tuat, and of coming forth by day. vignette: the deceased kneeling before a ram. chapter ix. the chapter of passing through the tuat. vignette: the deceased kneeling before a ram. chapter x (this chapter is now known as chapter xlviii) chapter xi* the chapter of coming forth against his enemies in the underwor

ons in the house of osiris in the field of aaru. vignette: a series of pylons guarded each by a god. chapter cxlvii [a chapter] to be recited by the deceased when he cometh to the first hall of amentet. p. xliii theban version: list of chapters. vignette: a series of doors, each guarded by a god. chapter cxlviii [the chapter] of nourishing the khu in the underworld, and of removing him from every evil thing. this chapter has no vignette. chapter cxlix [without title] vignette: the divisions of the other world. chapter cl [without title] vignette: certain divisions of the other world. chapter cli [without title] vignette: scene of the mummy chamber. chapter clia [chapter] of the hands of anpu, the dweller in the sepulchral chamber, being upon the lord of life (i.e, the mummy. vignette: anub

e 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 chez les anciens coptes, in revue des religions, t, xiv, paris, 1886, pp, 308-45 2. i.e. 3. see st. matthew xi, 23; acts ii, 27, etc] p. xlix plutarch's version of the legend. the story of osiris is nowhere

f creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him; and secretly got the measure of the body of osiris, and made ready a fair chest, which was brought into his banqueting hall when osiris was present together with other guests. by a ruse osiris was induced to lie down in the chest, wh

eak of day. thy diadem pierceth heaven and becometh a brother unto the stars, o thou form of every god. thou art gracious in command and in speech, thou art the favoured one of the great company of the gods, and thou art the greatly beloved one of the lesser company of the gods "thy sister put forth her protecting power for thee, she scattered abroad those who were her enemies (14) she drove back evil hap, she pronounced mighty words of power, she made cunning her tongue, and her words failed not. the glorious isis was perfect in command and in speech, and she avenged her brother. she sought him without ceasing (15) she wandered round and round the earth uttering cries of pain, and she rested] not until she had found him. she overshadowed him with her feathers, she made wind with her wings

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

pirits which we designate under the name of "occult elements" these spirits are those who often prepare disquieting or fantastic dreams. they are those who produce the movements of the divining rod, and the raps on walls and furniture. but they can never manifest any other thought than our own, and if we are not thinking, they talk to us with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without free will and consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can emp

mplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by ana

ELLIS LOW TWELVE 1907

at the tremont hotel. i presented myself on the following evening. he received me in his handsome apartments, and confirmed my belief that he was in good circumstances. he had every convenience and luxury at the command of the hotel, smoked the finest cigars and invited me to drink wine, though he did not indulge himself. when i declined, he added "i am glad to see it; intoxicants are an unmixed evil. i was once a hard drinker, but for ten years have not tasted a drop, and shall never do so, unless it be in dire necessity and to save my life" naturally i was full of curiosity concerning this remarkable man, but did not feel free to question him. he must have known of my feeling, for in the course of conversation he told me considerable about himself "i have an indian name" said he "which

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ple spontaneously encounter psychic and mystic moments, seek magical means of forecasting the future, and act upon intuitive insights that seem to defy rational thought. beginning with the rise of christianity in the west, esoteric traditions were routinely persecuted, with many of its representative communities destroyed and their members imprisoned and/or killed. their ways were viewed as being evil and outside the conventions of society. in the last two centuries, society has continued to perpetuate an intolerance toward those drawn to an esoteric perspective. after its suppression, esotericism made a strong comeback, and steadily grew in size and prestige during the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important internati

eculative freemasonry in the eighteenth century and theosophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (in its reformed presbyterian version) and the secular enlightenment of the eighteenth century, the situation changed. protestants and modern secularists opposed esotericism because it perpetuated an archaic, superstitious, unreal world. secularists also accused esotericists of perpetuating a

. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see also barddas) absent healing healing at a distance from the subject, sometimes through the subject providing some associational link such as a written request for healing, or in reverse form, by the healer sending a piece of material to be placed on the subject s body where the healing is required, or simply by prayers for the subject s recovery on the part of the healer or a band of hea

tained in the book of the penitence of adam, which supplements and throws considerable light on the entire kabalistic literature. adam, l abbe about the time that the templars were being driven from france, the devil was said to have appeared under various guises to the abbe adam, who was journeying with one of the servants from his convent to another part of his abbacy of the vaux de cernay. the evil spirit first opposed the progress of the abbe taking the form of a tree white with frost, which rushed toward him with inconceivable swiftness. the abbe s horse trembled with fear, as did the servant, but the abbe himself made the sign of the cross, and the tree disappeared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortl

eared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortly reappeared in the shape of a furious black knight. begone, said the abbe. why do you attack me far from my brothers? the devil once more left him, but returned in the shape of a tall man with a long, thin neck. to get rid of him, adam struck him a blow with his fist. the evil spirit shrank and took the stature and countenance of a little cloaked monk, with a glittering weapon under his garb. his little eyes could be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tern tribes of the dominion of canada (1889, franz boas gives evidence of the custom among these peoples. when many deaths resulted from disease, the canadian indians sacrificed the joints of their little fingers in order to (they explained) cut off the deaths. magia posthuma (of c. f. de schertz) encyclopedia of occultism& parapsychology. 5th ed. 956 among the indian madigas (telugu pariahs, the evil eye was averted by sacrificers who dipped their hands in the blood of goats or sheep and impressed them on either side of a house door. this custom was also known to the brahmans of india. impressions of hands were also occasionally seen on the walls of muslim mosques in india. as among the northwest canadian tribes, the hand ceremony was most frequently practiced in india when epidemics took

s, but he was consistently baited by the medical profession of his day. agrippa was also continually persecuted, and even mystics like jakob boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for allegiance to a heretical religious system) it is difficult to estimate the enormous popularity that magic experienced, whether for good or evil, during the middle ages. although severely punished if discovered.or if its professors became notorious enough to court persecution.the power it seems to have conferred upon the practitioner was coveted by scores of people. two great names in the history of european magic are those of paracelsus and agrippa, who outlined the science of medieval magic. they were also the greatest practical mag

found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, 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 in

he water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites

five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spir

EVERBURNING LAMPS

sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a kindly attention, even if it burned but one short hour; it was an offering to pluto, to the manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if i read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deran

EVIL AND UNCLEAN SPIRITS

ed by men who are contemptuously regarded by modern scientists. so it has ever been. earth knows but little of its greatest men; its greatest men are but pigmies in the presence of time, antiquity, and futurity "knowledge comes, but wisdom lingers" said the poet laureate. the christian rosicrucian can only exclaim "lead, kindly light, lead thou me on; the night is dark, and i am far from homnl1-7 evil and unclean spirits by g.h. frater d.d.c.f. 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 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the in

oils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the 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

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, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twk

the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false

tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet 1. rahab (bahar) whose symbol is a woman riding upon an ass. 2. samael (lams) whose symbol is a terrible demon leaping upon an ox. 3. macholoth (twlwjam) a form compounded of a woman and a serpent, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putrefying, riding upon a strange and terri

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ffs. in three books published between 1953 and 1961 he recounted his trips into space along with extensive encounters with benevolent venusians, martians, and saturnians. in 1962 he boarded a spaceship and flew to saturn to attend an interplanetary conference. by 1965, when he died, many of his most devoted followers had broken their connection with him, convinced either that he was lying or that evil space people were misleading him. born in poland, adamski emigrated with his parents to upstate new yo rk when he was one or two years old. in the early 1920s he m oved to california, where he eventually established a role for himself on the local occult scene as head of the royal order of tibet, a metaphysical school based on channeled teachings from tibetan lamas. w h e n flying saucers bec

octrines ascribed to philosophical extraterrestrials and soon was issuing a mimeographed bulletin titled aetherius speaks to earth (later cosmic voice. in august 1956 king established the aetherius society, among the most successful and enduring contactee groups. king died on july 12, 1997, in los angeles, where he had been living for many years. in the theology of the aetherius society, good and evil extraterrestrials are engaged in constant warfare. from time to time, during crisis situations, the cosmic brotherhood will place its spaceships above earth and direct positive energy downward. society members receive the energy and make sure that it reaches its targets. over a three and a half year period, beginning in 1958, king climbed no fewer than eighteen mountains at the behest of the

etherius society: a case study of a mystagogic congregation. sociologi- cal review 22: 27 44. affa affa first appeared in 1952 among the extraterrestrials who communicated to a small prescott, arizona, occult group headed by george hunt williamson. affa, identified as being from the planet uranus, first spoke through automatic writing, then later allegedly by radio, warning of threats to earth by evil humans and menacing aliens from the orion solar systems. affa later surfaced in automatic-writing communications to frances swan of eliot, maine, beginning in 1954. mrs. swan s affa, like williamson s, did his communicating from a giant uranian spaceship. affa urged swan to alert the united states navy so that it could receive his radio messages. swan told her neighbor, retired navy adm. herb

ed that the inhabitants, for all their advanced spiritual knowledge and supernatural powers, were cannibals. illion wrote that his reported experiences proved the existence of agharti. in 1946 vincent h. gaddis, a regular contributor to amazing stories who later achieved a degree of fame as the inventor of the concept of the bermuda triangle, picked up on the theme, depicting agharti as a city of evil that was linked to tunnels all over the world. he incorporated agharti into the shaver mystery, the subject of a series of tales amazing stories was running about an alleged underground realm populated by deros, demonic entities in possession of a fantastic atlantean technology, which they used to torment surface humans. in a variant of the legend, robert ernst dickhoff s agharta: the subterr

eated the first humans. then reptoid (that is, biped reptilian) venusians attacked, forcing the martians and their human associates to create two huge underground cities, connected by tunnels of vast length, in order to protect themselves. one of these cities was shambhala, under tibet, and the other agharta, under china s tzangpo valley. eventually, the venusians conquered agharta, sending their evil minions into the world until 1948, when the martian/human alliance reclaimed the city and slew its ruler, the king of the world, and many of his troops. t h e re is no real-life central asian tradition of agharti, though chinese and ti b e t a n e q u i valents to western fairy lore spoke of magical caves, on the other side of which the traveler would find a beautiful land and lovely but ulti

FAUST

ed. i pledge you, sir, and wish aloud not only that your thirst be stilled: for every drop the mug conveys, a day be added to your days! faust i take the refreshing drink and thus i too return the health with thanks to all of you. the people gather round in a circle. old peasant forsooth, it is indeed well done that you on happy days appear. you have aforetime with us too been kind when days were evil here! full many a one stands here alive, whom your good father still did wrest from burning fever s deadly rage when he set limits to the pest. and you as well, a young man then, to every sick man s house you went around. many a corpse did men bring forth, but from within you came out sound, withstanding many a test severe; the helper over us helped our helper here. all health to the man whom

n seems but cheap from one who for the word has such contempt, who from all outward show is quite exempt and only into beings would delve deep. faust the being of such gentlemen as you, indeed, in general, from your titles one can read. it shows itself but all too plainly when men dub you liar or destroyer or beelzebub. well now, who are you then? mephistopheles part of that power which would the evil ever do, and ever does the good. faust a riddle! say what it implies! mephistopheles i am the spirit that denies! and rightly too; for all that doth begin should rightly to destruction run; twere better then that nothing were begun. thus everything that you call sin, destruction- in a word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standin

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 the quill; leather and wax remain our masters still. what, evil spirit, do you want of me? brass, marble, parchment, paper? name it then! am i to write with graver, chisel, pen? i offer you your choice quite free. mephistopheles how can you talk so heatedly, exaggerate in such a way? just any little sheet will do, it s all the same. with one wee drop of blood you sign your name. faust if this will satisfy you, then i say: let us agree and put the farce to

d are yours alone! yet all with which i gaily revel, is it on that account the less my own? if for six stallions i can pay, aren t all their powers added to my store? i am a proper man and dash away as if the legs i had were twentyfour! quick, then! let all reflection be, and straight into the world with me! a chap who speculates- let this be saidis very like a beast on moorland dry, that by some evil spirit round and round is led, while fair, green pastures round about him lie. faust but how shall we begin? mephistopheles we ll just get out, so come! bah! what a place of martyrdom! what kind of life is this you lead? boring the youngsters and yourself indeed! leave that to master paunch, your neighbour! why plague yourself by threshing straws? the best that you can know with all your labo

, as many young men do, avail myself of false calves now for many a year. the witch [dancing. i almost lose my senses and my brain- oh, dear! to see squire satan once more here! mephistopheles that title, woman, i forbid it me! the witch why? has it done you any injury? mephistopheles that s been known as a fable many a season; but men have things no better for that reason. free are they from the evil one; the evil are still here. just call me baron, that will satisfy me. like other cavaliers i am a cavalier. my noble blood you don t deny me; this is the coat of arms i bear, see here! he makes an indecent gesture. the witch [laughs immoderately. ha! ha! that is your very way! just as you ever were, you are a rogue today! mephistopheles [to faust. my friend, learn well and understand, this

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

istian cabalists to attempt to establish that the true hidden meaning of the qabalah supports the efficacy of christian dogma. the widespread anti-qabalistic sentiment promulgated by both the rabbinical and pauline orthodox authority has been accompanied by a considerable amount of misinformation and fear mongering. even those rabbis and talmudic scholars who do not regard the mystical qabalah as evil and malicious echo the injunctions that it should only be studied by married jewish men over the age of forty who have studied the torah and talmud for many years. in all fairness, it should be noted that there are a substantial number of chasidim and other religious jews who embrace and encourage the study and practice of the jewish kabbalah without distinction of age or gender. however, the

sefiroth in the center of the tree of perfection. the inner court is most clearly seen in the three-dimensional, double pyramid trees of the sefer yetzirah and the merkabah literature. in the sefer yetzirah, the four sefiroth of the inner court are called spirit of living elohim, air, water, and fire; and alternately, depth of first, or simply first (depth of) last (depth of) good, and (depth of) evil. in the zohar, they are the sefiroth knowledge, mercy, power, and beauty. each set of these four sefiroth corresponds respectively with the three mother letters alef a, mem m, and shin s, and the letter tav t of the holy temple. in the flat forms of the tree, the sefirah mercy/water moves into the column of the right and sefirah power/fire moves into the column of the left (see figure 3.5 on

ysar qmvi, omehq reshith, corresponding to the letter alef a. also simply called the first, active in creating. 2. depth of last (tyrxa qmvi, omehq acharit, corresponding to the letter tav t. also simply called the last, active in dissolving. 3. depth of good (bvu qmvi, omehq tov, corresponding to the letter mem m, active in sustaining, manifested in the lower worlds as master mosheh. 4. depth of evil (ir qmvi, omehq ra a, corresponding to the letter shin s, active in sustaining, manifested in the lower worlds as master yeshuvah. the four letters are also said to be the filters through which the lord hvhy incarnates. the name reshith is contained in the first word of the first line of torah b reshith, which could be translated by the first. the hebrew formulae for the names reshith (tysar)

that the six-pointed star is also an ancient and important symbol in the north indian tantric tradition, dating back to the second millennium bce. in the tantric tradition, it is associated with the anahata chakra in the heart center. the sefer yetzirah also describes a flat, vertical version of the tree of perfection. as with other flat trees, two of the inner court sefiroth (water/good and fire/evil) are moved into the side columns, with the gates adjusted accordingly (see figure 3.5 on page 89. the names of the sefiroth in the sefer yetzirah are based on the elements (spirit of living elohim, air, water, fire, or alternately, on the four heads of celestial messiah (first, last, good, and evil, and the six directions (above, below, east, west, north, south. the six directions are sealed

good, and evil, and the six directions (above, below, east, west, north, south. the six directions are sealed through permutations of the name vhy. the final heh h of the name hvhy is dropped due 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

FOCUS OF LIFE

living act. if the desire for realization exists in thee, sensouous objects will continually provide conveniences. realization of this self, which is all pleasure at will, is by consciousness of one thing in belief. to be the same is the difficulty. thought is the negation of knowledge. be thy business with action only. purge thyself of belief: live like a tree walking! take no thought of good or evil. become self-active causality by unity of thine, i and self. reality exists but not in consciousness of such: this phenomenal 'i' is noumenal and neither-neither. now thus is concentration explained "the will, the desire, the belief; lived as inseparable, become realization" truth concerns exactitude of belief, not reality. he who has no law is free. in all things there is no necessity. becom

e words 'i will' respect thy body: it will again become thy parents. fear nothing,-strike at the highest. ennui is fear: death is failure. go where thou fearest most. how canst thou become great among men. cast thyself forth! of this event, genius is the successful effort of memory. break thy commandments, be lawless unto all dogma. revolt is the fertiliser of the new faculties. knowledge and all evil wars react from previous existences that are now fragmentary to the body and operate as disembodied astrals. the more distant the creature that govern our functions the more unusual is our manifestation of phenomena, which are but living their physical peculiarities by a mechanism. retrogress to the point where knowledge ceases, in that law becomes its own spontaneity and is freedom. if my wo

if i have wandered into marriage with anything-there has been a conspiracy of accidents: within and without. and what willeth to self-pleasure- this outbreather of good taste, this conversion to ungodliness? i know thee. thou heavenly necessity that compelleth chance to supersede the sexualities! for mine i is worthy of the self: and alone knows what is righteousness. verily, i tell you good and evil are one and the same. it is but the distance thou hast reached. will unto self-love- the unexhausted, the procreative of ecstasy! where there is life there is will unto pleasure-however paradoxical the manifestation. where living things command they risk nothing but their own law. this self-love does not circumscribe nor promise but gives whatsoever is taken-spontaneously. thus i teach thee

osture (a simulation of death by the utter negation of thought, i.e. the prevention of desire from belief and the functioning of all consciousness through the sexuality [not for subjection of mind, body or longevity nor any thing as such] the body is allowed to manifest spontaneously and is arbitrary and impervious to reaction. only he who is unconscious of his actions has courage beyond good and evil: and is pure in this wisdom of sound sleep. will to pleasure is the basic function underlying all activity whether conscious or not- and whatsoever the means. denial of this self-love is disease-the cause of homicide; the sufferings of part-sexualities and small things germinating. knowledge of necessities is desirous:-deliberation is but a sorry disatisfaction-a first cause of illusions, har

sary to wakefulness. will is transition; the painful process of transmigration-the labour of birth of death. volition to supersede a thing is inability to realize the living self. for whatever is attained is but the re-awaking of an earlier experience of body. man should most desire a simultaneous consciousness of his separate entities. all consciousness of 'i' is a decline and vegetates good and evil afreshthe compulsion of limit and morality. from spontaneous nonexistence, germinate all significant ecstasy-that shall last in the uttermost impossibilities unconditioned to will. alas! what ornaments are grave-yards? the pleasure ground of self is contact with the living. the fool hastens to man with a mouth overfull of new discoveries of power subservient to will! what matters it that we h

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ee m. j. lagrange, le judaisme avant jesus-christ, paris, 1931, pp. 505-11; a. puech, histoire de la ihtirature grecque chretienne, paris, 1928, ii, pp. 603-15; and the note by g. bardy in oeuvres de saint augustin, desclee de brouwer, vol. 36, i960, pp. 755-9- 8 hermes trismegistus general passages lactantius condemns the worshipping of images, and he also thinks that the demons used by magi are evil fallen angels.1 these things are, however, never associated by him with trismegistus, who always appears as a revered authority on divine truths. it is no wonder that lactantius became a favourite father for the renaissance magus who wished to remain a christian. augustine was, however, a difficulty for the renaissance magus who wished to remain a christian, for augustine in the de civitate d

mediaeval church on magic had forced it into dark holes and corners, where the magician plied his abominated art in secrecy. respectable people might sometimes employ him surreptitiously and he was much feared. but he was certainly not publicly admired as a religious philosopher. renaissance magic, which was a reformed and learned magic and always disclaimed any connection with the old ignorant, evil, or black magic, was often an adjunct of an esteemed renaissance philosopher. this new status of magic was undoubtedly mainly due to that great flood of hterature which came in from byzantium, so much of which dated from those early centuries after christ in which the reigning philosophies were tinged with occultism. the learned and assiduous reader of such authors as lamblichus, porphyry, or

gious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified these writings as belonging to two types of gnosis, namely pessimist gnosis, or optimist gnosis.1 for the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal influence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars

s to him through filial love and uttering benedictions and hymns. trismegistus gives thanks to pimander for having revealed all things to him, but wishes also to know about the "ascension. pimander explains that at death the mortal body dissolves into its corporeal elements but the spiritual man goes up through the armature of the spheres leaving at each sphere a part of his mortal nature and the evil it contains. then, when entirely denuded of all that the spheres had imprinted on him, he enters into the "ogdoadic" nature, hears the powers singing hymns to god and becomes mingled with the powers. trismegistus is now dismissed by pimander "after having been invested with powers and instructed in the nature of the all and the supreme vision" he begins to preach to the people urging them to

g, god in the act of creating. ficino's commentary on this treatise is merely a short resume. the reader will notice that the view of the world on which this egyptian revelation (really optimist type of gnosis) is based differs 32 ficino's "pimander" and the "asclepius" fundamentally from the preceding revelation (based on a pessimist type of gnosis. in the revelation of hermes to tat, matter was evil and the work of regeneration consisted in escaping from its power 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

FRATER ELIJAH ANGELS OF CHAOS

unwholesome things. this is very much "real" and i exaggerate not. i encourage all magi to undertake the rog, with adapting it as one sees fit and picking your own archetype (in my case grendel) to align with. with this in mind i hope we can all learn to play a little more effectively, i love you all. in chaos and bliss, with fucking fuck- elijah i will pursue this further post-notes: there is no evil, but the things in the void came pretty close. after singing hymns of calling to the deities, but preceding the actual invocations, i read a little bit from the book of revelation (x-tian canon cp 17, the part about babalon& the great mystery) and a little bit from principia discordia (concerning eris and the origin of the universe. it seems now as i write this that my mind is trying to make

have to put in the work of course, but this is de-emphasized as this is all for myself. to take a perspective and change it for ones benefit is real magick let me emphasize, that this vision of clarity was very nice! to have a clear purpose of will and focus was welcome after the flux i just came from 11/6/99 the binding of the will. bearing witness to the obsession which is the small fraction of evil. the princes themselves. humanities vilest parts honed and chiseled into an ingot of fine malevolent intelligence (evocation) here and now do we bind them, the sublime well spring of hope. creation they bow before it s might a note of the demons- the identification and sigilization of as many demons as possible is necessary to get a grasp on this. many times these nasty bug s form circuits an

ll 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 things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is in the e

e gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appendix vi the binding of the eye- results as i descended from my flight, i heard the drums the drums of evil- heavenly flight (surface) we come here now, unsure and unfit in unfilled and half-managed desires. the shell seeks continual fulfillment of divinity in the act of sex, to proclaim it s reality. it seeks to cross the chasm by unity with another shell. this seems false from the start and it knows this. for the shell is empty. the emptiness is of the ineffable. the most sacred and silent light

FRATER TENEBROUS CULTS OF CTHULHU

return of the old ones, its exponents ranging from inhabitants of the south seas islands to the angakoks of greenland, and practitioners of voodoo in the southern united states. lovecraft also gives a brief description of the world after its re-inheritance by the great old ones: the time would be easy to know, for then mankind would have become as the great old ones; free and wild beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling injoy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. 2 there is a marked similarity between this passage and the teachings of many actual secret societies of the past, including the as

sy and freedom. 2 there is a marked similarity between this passage and the teachings of many actual secret societies of the past, including the assassins, the gnostics, and the templars, but in particular to the law of thelema, as expounded by lovecraft s contemporary, aleister crowley. the main distinction is one of moral interpretation whereas lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign

ist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and amorphous dancers, and lulled by the thin monotonous pip

d supposed by arabs to be the howling of demons (by the numerology of the qabbalah, its number is 129, which represents amongst other things, a place of ravenous creatures, and corresponds with the egyptian word, atem, to annihilate) alhazred had spent ten years alone in the great southern desert of arabia, the roba-el-ehaliyeh or empty space of the ancients, which was rumoured to be inhabited by evil spirits. he had explored the ruins of babylon and the subterranean tombs of memphis, and visited the forbidden city of hem. beneath the remains of a nameless desert town, he discovered the annals of a race older than mankind, which he set down in the azif. in 950 a.d, the book was secretly translated into greek by theodorus philetas of constantinople, under the title of the necronomicon, and

FREEMASON BLUEBOOK

passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic pavement is a representation of the ground floor of king solomon's temple; the indented tessel, of that beautiful tesselated border, or skirting, which surrounded it,with the blazing star in the centre. the mosaic pavement is emblematical of human life, checkered with good and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine providence, which is hieroglyphically represented by the blazing star in the centre. lights* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels are the sq

that i could remove mountains, and have not charity, i am nothing. and though i bestow all my goods to feed the poor, and though i give my body to be burned, and have not charity, it profiteth me nothing. charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. and now abideth faith, hope and charity, these three; but the greatest of these is charity. the following hymn may be used in place of the lesson: musicshirland. i. had i the gift of tongues, great god, without thy grace, my loudest words, my loftiest songs

w character it is expected that you will conform to the principles of the order, by steadily preserving in the practice of every commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; an

e//c /grand lodge/bluebook/bluebook1.htm (27 of 76 [11/22/1999 11:51:55 am] golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. then shall the dust return to the earth as it was; and the spirit shall return unto god who gave it. the following hymn may be used instead of the lesson: musicsinai, or windham. i. let us remember in our youth, before the evil days draw nigh, our great creator, and his truth! ere memory fail and pleasure fly; or sun, or moon, or planet's light grow dark, or clouds return in gloom; ere vital spark no more incite; when strength shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird f

ds and brothers, among whom no contention should ever exist, save that noble contention, or rather emulation, of who best can work and best maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (29 of 76 [11/22/1999 11:51:55 am] agree* second section* prayer. thou, 0 god! knowest our downsitting and our uprising, and understandest our thoughts afar off. shield and defend us from the evil intentions of our enemies, and support us under the trials and afflictions we are destined to endure, while traveling through this vale of tears. man that is born of a woman is of few days, and full of trouble. he cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not. seeing his days are determined, the number of his months are with thee; thou hast appointe

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

lligence, no consciousness of the outside world and no free-will in action. they can only create in the physical world, however "above man in the scale of evolution are the gods, creators upon the spiritual and physical planes. they also are pure as the plants, for their whole creative force is also turned upwards and is expended in whatever manner their intelligence directs; and knowing good and evil, they always do good by choice "between the gods and the plant kingdom stands man, a being endowed with intelligence, creative power and free-will to use it for good or ill. at present, however, he is dominated by the passion instilled by the lucifer spirits and sends one-half of his creative force downward from the light to gratify his senses. in his innermost soul he realizes that this is w

FREEMASONS SATANISM AND SYMBOLISM

e temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the baphomet is one of the most evil of all symbols. looking closely at the baphomet(left) you will see that the emphasis is on sex. this being is androgynous- both male and female- you can see it has the breasts of a woman, and an erect phallus. you'll notice that the erect phallus has two serpents coiled around it. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a

way a pentagram is normally seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest degree there is in freemasonry. freemasonry makes use of the pentagram quite a bit. you can see the similarity between the eastern star and and the satanic pentagram above. the eastern star is a freemason division for women. once again, masonry utilizes a very evil satanic symbol for the order that trains its young, impressionable girls. why didn't masonry at least utilize the "good star" with one point up, rather than the most evil 5-pointed star, this goats head of mendes? truly, their use of this symbol tells us exactly that they are evil through and through, even to their own young girls. eastern sta above is a picture of a typical masonic ring symb

h the ring symbol was taken. looking closely you can see two 5-pointed pentagrams. one of which is colored darker than the other. the one depicting satan is the one which has two points up and one down. and the other with one point up and two down, depicting lucifer [see the lucifer-satan pentagram explanation, below. the masonic ring symbol is just a disguised pentagram with both the "good" and "evil" stars represented. thoth "the first hermes was the intelligence or word of god. moved with compassion for a race living without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th

s and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this

counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this picture. in these symbols, the left-hand pentagram surrounded by the magic circle is lucifer- the good god- with the one point upward and two down; the right-hand pentagram, again surrounded by the magic circle, is satan- the evil god- with the two points up and the one down. these symbols depict exactly what albert pike is talking about in the paragraph above. he says that the evil god, whom he calls seth or typhon [typhon is listed in the satanic bible as infernal names for satan] is the adversary of the good god, osiris; therefore, pike is saying osiris is lucifer, a finding consistent with the rest of the occult re

FULLER J F C SECRET WISDOM OF THE QABALAH

transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and evil 36 good and evil. 36 the evolution of satan. 39 the problem of free will. 42 the mystery of sex. 45 chapter iv 48 the fall of tetragrmmmaton 48 the principles of creation. 48 the experimental worlds. 49 adam qadmon. 50 the creation of eve. 52 the messianic redemption. 54 chapter v 55 the redemption of tetragrammaton 55 symbols of the messianic act 55 man the instrument of redemption. 55 the a

qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon it

? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held s

alistic doctrines were not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is phil

gh the qabalah recognizes but one primordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror whi

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

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

c times, the home tree was worshipped as a god, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving, or creative, energy supposed to reside in heat, and which was closely connected with passion or procreative 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 re

d that this book was never sold, but only given away. although a copy of it was formerly in the british museum, care was taken by the trustees to keep it out of the catalogues. the tree and serpent, according to ferguson, are symbolized in all religious systems which the world has ever known. the two together are typical of the processes of reproduction or generation. they also symbolize good and evil and the cause which underlies the decline of virtue. among the numberless fruits which from time to time have been regarded as divine emblems, the principal are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. the peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female

f the dawn as the face of aditi; thus indicating that aditi is here not the dawn itself, but something beyond the dawn" this goddess, who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records of the earliest religions of ethiopia or arabia, chaldea, assyria, and babylonia, is revealed the same monad principle in the deity. this monad conception, or dual unity, this god of light and life

r, an egg floated on the face of the deep, which, being parted, brought forth love, or cupid. out of chaos this god created or formed all things. now cupid is the same as the greek phanes, and phanes is noah, the egg being the ark or female principle from which he was produced. the greek god phanes is the same as the egyptian osiris, who was driven into the ark by the "wind that blasts" or by the evil principle [45] the theogony "as cupid is indifferently said to have been produced from an egg at a time when the whole world was in disorder, and from the womb of the marine goddess venus, the egg and the womb of that goddess must denote the same thing. accordingly we shall find that, on the one hand, venus is immediately connected with the symbolical egg; and, on the other hand, that she is

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

t institutions in london,butitmustbe confessedthatwe catholics are ratherbackwardinthis particular.[catholics]musteither give up (andhowhard this is) their laudable wish of improvingtheireducation, or they must haverecourse to the protestant institutions, which are numerous and often offer many allurements (medals, certificates, queen's prizes; and they are thus laid open to manytemptations-tothe evil effectsofbad example and bad company;whichotherwise theymighthave avoided.andcannothingbe done? i amlothtothinkso.muchas hemightencourage others, however, hetookno action himself, and in time hedidlose hisfaith-thoughby a processofgradual erosion rather thanthroughany sudden rejection following his sister's death,andthechurchofromealways remained for him, for allthathe had left it,theonly val

oximity, because of our hourly needs(sly,p.129).evelyn was, in fact, theonlypractical memberofthe stuart-menteath household. a somewhat beefy young woman, she was a competent artistwhoillustrated three of waite's books and designedthecovers for a number of others.65__doraandthecomingoflove. forthepublishersuntilthegreatgodpanin1894andthethreeimpostorsinthefollowing year. these storiesofcorrupting evil were a great successwiththeavantgardebutwere attacked by reviewersofthe establishment as unwholesome and degenerate. waite received a copyofeachbookas amatterofcourse,butdoraalso read and enjoyedthethreeimpostors,presumably enjoying the ideaofoutlandish and improbable adventures in prosaic london streets. in due course she, waite, and machenwouldhave theirownadventures in those same streets;

pher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and blasphemies-not, however, to. be taken seriously. he sums uptherite in this way:therite puts asunderwhatgod has joined together. it then unites them in abondof defiance to the command that they should fill the earth. it takes the male

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

to weaken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within this actual being formal 'groups, centresofastral activity, which are not the degrees of this order, the organs of this being, is to create centres oflife, which are centresofdeath, to this greater life; astral diseases sapping up, as it were, its vitalflu

essed his belief in supernatural beings. having argued that hypnosis, auto-hypnosis and hysteria could account formuchofso-called witchcraft, he added:'ofcourse this is far from accounting for the whole range of phenomena; indeed, unless we accept the theoryofthe operation of intelligent powers superior to man, some better and some worse, of an intermediary character, neither wholly goodnorwholly evil, it is hard to see how observed phenomena can be accounted for with logical completeness, either today or in the sixteenth century' later, in the years before thegreatwar, he wrote a seriesofhistorical novels on witchcraft,butit was neither by supernatural influence nor by their intrinsic merit that they were published; more simply it was due tohughelliott, who owned the publishing house of r

the reception of magical force; but unless the operator canreallyattract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will" in an earlier work,the key ofsolomontheking(1889),hepower63warns against the evil use of magic:'lethim who..determines10work evil be assured that this evilwill recoil on himself and that he will be struck by the reflex current' dion fortune, however, thought that working any kind of magical, as opposed to initiatory, rituals was always fraught with danger 'i cannot say much upon these subjects, for they are among the most secret paths of occult lore. enough must be hinted

rt or thought; but they did create many curious byways, exploring them with the aidofthe principles and prac255 tices of the golden dawn, and thesebywayshave kept their fascination for dreamers and critics alike. in iiterature the most enduring of these byways is within the genre of occult fiction, for while ghost stories and fairy tales have always been with us, tales of sorcery and supernatural evil set in the real worldofthe present were something new to the reading public at the turn of the century. truly 'occult' fiction may be said to have begun withdracula(1897),and the enormous popularity of this tale of vampires and evil powers undoubtedly encouraged publishers to take up similar fiction from other, less known authors.draculaitself cannot be laid at the door of the golden dawn, fo

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

GILBERT THE MAGICAL MASON

ever-burning lamps of the ancients 54 6. man, miracle, magic, from the ancient rosicrucian dogmata 66 7. courage versus obsession 71 8. chess shatranji and chaturanga 75 part two: kabalistic 9. the kabalah 3110.a further glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. some anomalies in the biblical views of the constitution of man 139 16. the vestiges of tetragrammaton 154 17. the number four in relation with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.fre

1617:itis a work showing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters

s sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a kindly attention, evenifit burned but one short hour; it was an offering to pluto, to the manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if i read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which shouldbumuntil deranged

ration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be denied that black magic exists, it is a terrible fact that a man may attain abnormal powers over others, and over events, by a concentration of will and earnestness of purpose towards an evil object.thesorcery of medieval europe was a fact, although it is the modern fashion to laugh at the credulity of our predecessors. times have changed since then, and evil still works, although with different tools. the judges of the past centuries were often as capable, and as honest as those of today, and were no more easily misled. there are beings about us today- call them soul-less if youw

s a fact, although it is the modern fashion to laugh at the credulity of our predecessors. times have changed since then, and evil still works, although with different tools. the judges of the past centuries were often as capable, and as honest as those of today, and were no more easily misled. there are beings about us today- call them soul-less if youwill-whosemoral sense is nonexistent, who do evil by preference, and whose extinction is as much to be desired as was the fate of the medieval witches. an adept of the rosicrucian ideal is the very opposite to theman, miracle, magic69medium. he is living trained vital energy illumined by the spiritual above; the medium is a negative being, the prey of every evil influence, and of anyone with malign passion: he is deceiving and self deceived

GILBERT THE SORCERER AND HIS APPRENTICE

ld have used the, creative word which called each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to remember what they signify separately and collecth'ely; foritis notalightthing to represent materially theforcesoftheineffablenm1e'[clavicularosicrucianano.11.issuedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it

coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial 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. f

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, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome th

e fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea

ge beasts splendour on every side fire enfolding whirlwind babel ionia media edomthemercavah in the mercavah vision of ezekiel it is written 'and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are:rahab,whose symbol is a terrible demon leaping upon an ox;machaloth,a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and th

GLOBAL FREEMASONRY

gels in babylon, who taught no one without first saying to him "we are merely a trial and temptation, so do not become unbeliever" people learned from them how to separate a man and his wife but they cannot harm anyone by it, except with god's permission. they have learned what will harm them and will not benefit them. they know that any who deal in it will have no share in the hereafter. what an evil thing they have sold themselves for if they only knew (qur'an, 2: 102) this verse maintains that certain jews, although they knew that they would lose out in the hereafter, learned and adopted the practices of magic. thus, they strayed away from the law that god had sent them and, having sold their own souls, fell into paganism (magic doctrines "they have sold themselves" for an evil thing, i

ho testified against them to turn them to yourself; and they worked great provocations. therefore you delivered them into the hand of their enemies, who oppressed them; and in the time of their trouble, when they cried to you, you heard from heaven; and according to your abundant mercies you gave them deliverers who saved them from the hand of their enemies.but after they had rest, they again did evil before you. therefore you left them in the hand of their enemies, so that they had dominion over them; yet when they returned and cried out to you, you heard from heaven; and many times you global freemasonry ge delivered them according to your mercies, and testified against them, that you might bring them back to your law. yet they acted proudly, and did not heed your commandments, but sinne

their personal interests are at stake, they cannot express true love, loyalty or affection. they show love and respect only to those who may be of benefit to them. this is because, according to this misconception of theirs, they are in this world only once and, therefore, will take as much from it as they can. moreover, according to this false belief, there is no retribution for any dishonesty or evil they commit in the world. masonic literature is full of moral sermons which try to obfuscate this fact. but, actually, this morality without religion is nothing but sham rhetoric. history is full of examples to show that, without the selfdiscipline that religion confers upon the human spirit, and without divine law, true morality cannot in any way be established. a striking example of this wa

others as well? when we look at masonic writings, we can clearly see the answer to this question: the goal of this organization is to spread the humanist philosophy throughout the world, and to eradicate the monotheistic religions (islam, christianity and judaism. for example, in an article published in the masonic magazine mimar sinan, it says "masons do not search for the origin of the ideas of evil, justice and honesty beyond the physical world, they believe that these things arise from a person's social conditions, social relationships and what he strives for in his life" and adds "masonry is trying to spread this idea throughout the whole world."53 selami isindag, a senior turkish mason, writes: according to masonry, in order to rescue humanity from a morality of the supernatural base

zations, the oldest is egypt; it is possible, therefore, to say that the main source of masonry is ancient egypt (we saw earlier that basic connection between this pagan tradition and modern masons is the templars) it is necessary to recall at this point that ancient egypt was one of the most referred to examples of a godless system as revealed by god in the qur'an. it is the true archetype of an evil system. many verses relate to us of the pharaohs that governed egypt and their inner-circles, their cruelty, injustice, wickedness and excesses. moreover, the egyptians were a perverse people, that acquiesced to the system of their pharaohs, and believed in their false gods. despite this, masons maintain that their origins lie in ancient egypt, and regard that civilization as praiseworthy. an

GNOSTIC HANDBOOK

t and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thoughts that run wild, the battle within, summary:the nature of evil in gnosticism. 5 the gnostic concept of time the gnostic concept of time (yugas, historical models of cyclic time, rene guenon and julius evola and evola and "the revolt against the modern world. 6 the gnostic view of time ii the great year, egyptian star gnosis and heraldic cycles. 7 the continuum of the gnosis the gnostic identity message, origins, the israel connection, el, yahweh and reco

cepts of the same name in the modern usage! now, stop for a moment and consider the fact that we have already used a number of these programmed "buzz words. occult, esoteric, exoteric, reincarnation, gnosis, mystery teachings. the gnostic handbook page 12..and each of these will trigger a certain association for you. for example, you would probably relate the term occult to something sinister and evil, and yet the word itself simply means "hidden. members of the medical profession, for example, use the term occult bleeding for bleeding which comes from an unknown source. hardly sinister or demonic i would suggest. again and again we must emphasise that to understand and appreciate the esoteric worldview you need to put aside the associations, prejudices and pre-conceptions you have and con

t they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened 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 fou

presentations of aspects of the divine and each has its own unique essence, form and so forth. while these too, at heart are principles, there are more and more degrees of independence and uniqueness as we move down the emanation ladder. so, for example, by the time we reach the astral worlds, there are millions of spirits of varying characters and forms, each unique. none are absolutely good and evil but there are variations in their attitude towards man. while these spirits have their own unique essence and expression, the form they manifest in is due to us, not to them. they are clothed by the language and mythology of our cultures, heritage and traditions. we should always keep this in mind when dealing with different symbol systems, it is not the letter that is the most relevant, but

and through each there is a spiritual hierarchy. in this work we will not discuss these in details but you can read about them in our other texts. while some traditions have brought the master tradition into disrepute with their ever channelling ascended yahoos etc, this should not be allowed to discredit the real and important role of those who work within the great hierarchy. the complexity of evil the major problem with understanding evil is that there are many forms of evil and these are mixed together. it is especially difficult when cosmological evil is mixed with issues of ethics and personal suffering. while the iconography of evil certainly appears in all cultures, one of the most potent icons is that of satan. it is a difficult image because most people do not appreciate the var

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rches, occult organisations and other organised religions and philosophies teach today. now, stop for a moment and consider the fact that we have already used a number of these programmed "buzz words. christian, church, occult, esoteric, mystery teachings..and each of these will trigger a certain association for you. for example, you would probably relate the term occult to something sinister and evil, and yet the word itself simply means hidden. members of the medical profession, for example, use the term occult bleeding for bleeding which comes from an unknown source. hardly sinister or demonic i would suggest. again and again we must emphasise that to understand and appreciate the gnostic worldview you need to put aside the associations, prejudices and pre-conceptions you have and consi

ome gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within his dominion. in this legend the god of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to

even different dimensions. each side has weapons of immense power and battle it out across space and time. there are many other records of such descriptions in the sacred scriptures of other cultures. each of these tales, no matter how exoteric, hides an inner truth, though the language varies, the essential core memory is the same. on a deeper level we have the kabbalistic interpretation of how evil and matter entered the universe. when the source of all things began to evolve into multiple levels of being, a plateau was reached, at which stage the cosmic light cast a reflection, an opposite. this reflection took on a life of its own and became the negative of the positive form, this reflection became the essence we understand as evil and as a natural expansion of itself, matter was form

accept the hypothesis that genes are fulfilling the programming of a cosmic error, even a destructive entity or being (okay, lets not go too far, then we can extend this to see how memes condition the thinking of humanity and create the 'isms' and 'ologies' that curtail the possibly of real spiritual development, awakening or realisation. nature, in itself, probably cannot be considered ethically evil, it is, however, fallen- designed in error, and therefore a mixture of light and darkness. as nature enters the human sphere, then the dualities which existed in potential, spirit matter the timeline omega point matter contra spirit: the nature of the alpha event. omega point chart of evolutionary technological cycle versus yuga/spirit cycle. fig three gnostic theurgy page 21 become dualites

the desire plane to become what we know as physical. it also caused a breach in the spiritual world, and formed what is known in gnosticism as the great schism. the great schism the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the

GOLDEN DAWN RITUALS A

ternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-c

understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (com

ry [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhampho

GOLDEN DAWN RITUALS B

om each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injur

irming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt give him the license to depart. let the adept draw the complete pentagram as taught in the first portion of this lesson and have it near during all important workings. it is vital when tracin

GOLDEN DAWN RITUALS C C1

s one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost ar

f the hexagram (b.r.h. this may be done in conjuction with the l.b.r.p. remember the lesser ritual of the hexagram is better suited to banishing unwanted planetary forces. in most cases, the standard b.r.h. of l is appropriate, but there may be circumstances to use other specific hexagrams of a particular planet. another important reason for the b.r.h. is to banish unwanted forces that may not be evil or hostile, but may not be in harmony with the work undertaken. the four forms these are the four good forms created by tracing the two triangles of the hexagram. the lesser ritual of the hexagram is based on these four forms. l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve thi

he figure. step 6 pass around back to the east so as to complete the circle of the place where thou art standing. perform the analysis of the keyword. thou may wish to perform the analysis of the keyword in the beginning before tracing the forms. this is acceptable, but as the place of working will be better suited after the b.r.h. or i.r.h, it is most appropriate at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical sword upon the apex ther

ed and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical sword upon the apex thereof, as with the case of working with the evil and reversed pentagram. and see that thou workest not with evil forces, save in a few instances as if thou art endeavouring to heal another from sickness and misfortune and thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou hast arrived at a higher grade than that of z.a.m. remember, also, that the, i

t thou workest not with evil forces, save in a few instances as if thou art endeavouring to heal another from sickness and misfortune and thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou hast arrived at a higher grade than that of z.a.m. remember, also, that the, if the apex is downward, is an extremely evil and hurtful symbol. and for this reason is it that the symbols of the elements are not usually traced as sigils, but are replaced by kerubic emblems of k, e, b, and the" addendum: important points 1. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath t

GOLDEN DAWN RITUALS D

ted toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you were to use your lotus wand in the lesser banishing ritual of the pentagram, you would use it to trace the particular pentagrams that are

GOLDEN DAWN RITUALS ENOCHALL

jupiter on the fire tablet. adoeoet: senior of jupiter on the fire tablet. adohi: kingdom, also see io adohi. 4 adoian: face. adois: demonic name (reversal of sioda) commanding cacodemons of earth of fire. adop: kerubic angel of air angle of fire tablet. adopa: angel ruling dopa and companions. adota: angel, also known as adta. adph: piadph, jaw. adphaht/ adphant: unspeakable. adraman: name of an evil spirit. adre: subservient angel of fire angle of fire tablet, also known as adire. adroch: mount of olives. adrpan: cast down. adta: kerubic angel of air angle of water tablet. advorpt: governor of the third division of the aethyr tex (90. aeo: cacodemon of water angle of water tablet. aer: cacodemon of fire angle of fire tablet. af: nineteen. affa: empty. aflafben/ aphlafben: dee's good ange

dco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel of air angle of air tablet. arzulgh: name of an evil spirit, counterpart of befafes. as: was. 8 asav: subservient angel of fire angle of water tablet. ascha: god. asgv: subservient angel of air angle of fire tablet. ash: cacodemon of earth angle of air tablet, counterpart of the angel shal. asi: cacodemon of fire angle of fire tablet, counterpart of the angel sisp. asmt: kerubic angel of fire angle of earth tablet. asndood: senior of luna on th

o: midday the first. bazpama: prince, associated with mercury of mars (17. bbemo: demonic name (reversal of omebb) commanding cacodemons of water of water. befafes: prince, associated with mars of sol (9. befes (vocative case of) befafes, prince. beh-ee-the-oo-embeh- ee-to-em: bitom, spirit of fire. beigia: angel (filius lucis, associated with mercury, name of mercury heptagram. belmagel: kelly's evil angel. belmara: prince, associated with luna of jupiter (25. ben: angel who appeared to dee and kelley. benpagi: prince, associated with venus of jupiter (26. bermale: prince, associated with sol of mars (20. bernole: prince, associated with venus of sol (11. besgeme: prince, associated with jupiter of venus (4. bia /bial /bien /bialo: voice/ voices. bia: your voices/ voices. biab: are. biab:

ns/ virgin. paraoan: governor of the second division of the aethyr lin (65. parm: ran/ run. parziba: governor of the second division of the aethyr chr (59. pasb oiad: daughters of the just. pasbs/ pashs: daughter/ daughters/ children. pascomb: governor of the second division of the aethyr lil (2. pasmt: kerubic angel of fire angle of earth tablet. patralx: rock (n (cf. orri. paulacarp: name of an evil spirit. paut: angel, companion of utpa, also see palut. payt: kerubic angel of water angle of air tablet. paz: name of the fourth aethyr. pbra: subservient angel of water angle of fire tablet. 49 pcnx: subservient angel of fire angle of water tablet. pd: thirty-three. pdf: cacodemon of air angle of air tablet. pdi: cacodemon of water angle of air tablet, counterpart of the angel, diri. pdoce:

t division of the aethyr zaa (79. scio: subservient angel of air angle of fire tablet, also known as scmio. scmio: angel, also known as scio. sczn: subservient angel of air angle of air tablet. sdxg: kerubic angel of fire angle of air tablet. sembabam (meaning unknown) semeliel: name of sol pentagram, planetary angel presiding over the sphere of sol. semeroh (meaning unknown) sendenna: name of an evil spirit. ser: mourning/ lamentation (cf. eophan. sgva: subservient angel of air angle of fire tablet. shal: subservient angel of earth angle of air tablet, also known as shial. shial: angel, also known as shal. siaion: temple/ temples. sias: subservient angel of air angle of air tablet, also known as sigas. siasch: esiasch, brother. siatris: scorpion/ scorpions. sibsi: the covenant. 56 sigas:

GOLDEN DAWN RITUALS J

in to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor

vil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating, nor tale-bearing, whereby strife and ill-feeling may be engendered. 3 dwsy: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. twklm: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine

GOLDEN DAWN RITUALS K

grams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet 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 comp

r on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself

o be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor

vil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine

ch is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them together at the black ends, and directing them toward the center of the floor. they hold cruces as before) chief adept "and now, in the tremendous name of strength through sacrifice, yehashuah, yehovasha, i authorize and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, through will, forgetfulness, or weakness, act contrary to the obligation which he hath voluntarily taken upon himself on admission, that ye manifest yourselves as his accusers to restrain and to warn, so that ye, even ye, may perform your part in the operations of the great work through the order. thus, therefore, do i charge

GOLDEN DAWN RITUALS SADD

ates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew letters. thou shall not confuse the hebrew letters with the order of the angelic names on the tablets. like english, these names are always read from left to right, for to do otherwise is to invoke evil forces and caco demons. key of attributions w h attribution of the great name to the four lesser angles 23 let the following diagrams aid thee in comprehension of the tetragrammaton on the tablets as well as their pyramidal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of eq

es so that he can refer to it at a moment's notice. the square "h" of "mph" in the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirr

GOLDEN DAWN RITUALS U1

els) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twkl

ona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task to be undertaken by the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my dea

GOLDEN DAWN RITUALS U3

ry value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor

will shall be as one, and the higher genius shall descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim

ence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery sha

hen becometh a strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is

the thought and the action become one. although some occult groups strive to understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the d

GOLDEN DAWN RITUALS U6

ct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 obsession always enters through a cutting off of the higher from the lower will, and it is ordinarily first induced by a thought-ray of the spiritual consciousness (whence one danger of evil thoughts) ill-governed, penetrating the sphere of sensation and admitting another potency, either human embodied, or human disembodied, elemental or demonic. the first action of such a force is to flatter the lower will, until he shall have established firmly an entrance into the sphere of sensation, and thus shall cause a strain on the nephesch which shall render the ruach less concentrated

GOLDEN DAWN RITUALS U7

row path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq

ence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, and the name of the order of angels is \ylara, the strong and mighty ones who are also called the order of thrones. the angel lphy is also referred unto hnyb. in hmkj is the radix of blue and thence is there a blue color pure and primitive, and glistening with a spiritual light which is reflected unto dsj. and the sphere of its operation is called qdx,or justice, and it fashioneth the images

re a red color, pure and scintillating and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a

other darkening green olive yet rich and glowing withal. and the synthesis of all these is a blackness which bordereth upon the typylq. thus are the colors of the sephiroth completed in their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world o

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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 who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the

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nd 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 between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacr

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 matter unto the light. the sword

lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the possibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a symbol of tremendous strength and fortitude and is a synthesis of the office of the hiereus as in regards to the temple, as opposed to his office as in regards to the outer world. for these reasons, it sho

xplained in the zelator grade "the white triangle refers to the three paths 10 connecting twklm with the other sephiroth, while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light" in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil and in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice as made only unto the higher. the red cross may be bordered with gold in this instance to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triang

arkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of twilight, as it were, the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be attained "avenge

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d within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be danger

ereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the s

lusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b

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date. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is

rum of the higher soul is attracting the neschamah of the candidate, the human will is not as powerful in the jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil persona attracted by omoo-szathan, and a species of shadow of himself is thrown forward to the place of the pillars, where the scales of judgment are set. at the same time that the first consecration establishes a semblance of the pillars to his right and left, it also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the

idate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the sign of the enterer of the threshold, ready, according to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually

ntegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the

parts. let not the reverence for the god of thyself cause thee, by a misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, l

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n can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aima elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. 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 silen

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and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be

tench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke 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

e passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east, facing west. walk to the west "whoever thou art, whatsoever is thy will

rter and make the grade sign of that quarter following each one with the sign of osiris slain and risen. move back to the altar and say "and now, in the name and powers of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watc

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o be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor

vil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine

re now and partake of this ceremony of the rosea rubea et aurea crucis. ye mighty and glorious angels of the watchtowers, gather about us now, fill us with thy presence, come upon us, for with yehashuah we have died upon the cross and with him we have risen in the light" all "i am he the bornless spirit having sight in the feet, strong and immortal fire. i am he, the truth. i am he that hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he, whose mouth ever flameth. i am he, the begetter and the manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the fir

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assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more 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

holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword 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

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wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it is under the presidency of hrwbg and of f, whose names and forces are to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and

and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requi

t f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the a

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ho worships at thy throne" 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 who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the

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god willing, behold the same with your own eyes. every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewn and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is described the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, do without fear or hurt, tread on and bruise the head of the old and evil serpent, which this our age is well fitted for. every side or wall had a door for a chest, wherein there lay divers things, especially all our books, which otherwise we had, besides the vocabulario of theophrastus paracelsus of hohenhe

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te your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and 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 to aid me with your power in your office to place a veil between me (whisper your powe

ho exists with thee in the hall of maat, who live as the punishers of sinners, who live upon their blood in the day, that of computing dispositions before un-neferu. verily i have come to thee, i have brought to thee maat. i have driven away for thee wickedness. i have not done iniquity to mankind nor have i done harm unto animals. not have i done wickedness in the place of maat. not have i known evil. not have i acted wickedly. not have i done each day any works above which i should do. not have i come forth my name to the boat of the prince. not have i despised god. not have i caused misery. not have i caused affliction. not have i done what is abominable to god. not have i caused harm to be done to the servant by his chief. not have i caused pain. not have i made to weep. not have i kil

rves of the gods. not have i taken fishes with bait of their own bodies. not have i turned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of ma

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

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the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, 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 my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, the

ons of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. 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 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 you

eat avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle

2 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of

e and i adore thee. look with favor upon my higher aspirations, and grant unto me that my genius may manifest unto me, and in me, and through me, with a physical manifestation. khabs am pekht. konx om pax. light in extension" step 26 return to body. rise and go east of altar, face east "and now, in the tremendous name of strength through suffering, hwchy, hcwhy, do i crush ye down, o ye forces of evil that be beneath the universe in me, thus, do i transmute ye, 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

GOLDEN DAWN RITUALS ZAM21

h lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once around the temple starting in the east while saying "such a fire exi

the temple starting in the east while saying "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud" second adept (moves over to the north, picks up pantacle and salt, moves to the east facing east, and draws the invoking pentagram of earth "i exorcise all evil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around

adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun

GOLDEN DAWN RITUALS ZAM22

st unto me that which i seek. step 12 pause while circulating the force within. say: this is the lord of the gods! this is the lord of the universe. this is he whom the winds fear. this is he who having made voice by his commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he the begetter and manifester unto the light. the heart girt with a serpent is my name. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day

ivine spirit descend. therefore, with the light of the god head above me and within me do i invoke lapr, the archangel of trapt, to command unto me the \yklm, the divine messengers of the holy one, blessed be he. come, come unto me \yklm and bring forth the angel of cmc, lakym that he may cause his intelligence laykn to 13 make powerful this consecrated telesmata and to infuse within it trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisma

els of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that always it may manifest unto me the glorious quality of trapt. the charge against evil step 1 lift the talisman with the left hand high, and point blade of sword downward. say: i heard the voice of the holy one proclaim, thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter s vessel. let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even

GOLDEN DAWN RITUALS ZAM3

d fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament

GOLDEN DAWN RITUALS ZAM5

t a. c. z e l a t o r a d e p t u s m i n o r 2 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter u

on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in

rilliance above you, and vibrate iao and command the divine light to descend. feel yourself connected and in union with your higher genius. be completely and totally in control of the elements. know that the elements within you have been purified, and recite the following: 7 "i am he, the bornless spirit, having sight in the feet. strong and immortal fire, i am he the truth! i am he who hate that evil should be wrought in the world! i am he that lighteneth and thundereth! i am he from whom is the shower of the life of the earth! i am he whose mouth ever floweth! i am he the begetter and manifester unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament

GOLDEN DAWN RITUALS ZAM8

lled the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagram is also a representation of the elevation or adoration of anarchy above order. it is also t

e forces of and of the four elements under the presidency of hnyb, the convolution and revolution of forces under aimah. as a general rule, the endecagram refers to the twpylq. when it is reflected from every forth point, it represents their restriction. however, from other reflections, it indicates the twpylq operation through nature. thus, we can say that the endecangle naturally represents the evil and imperfect nature of the endecad and the endecagon. this is highlighted by the dispersal of the eleven curses of mount ebal through the universe. the dodecangle refers to the zodiac. it represents the power of the dodecad. the dodecagon represents the influences of the zodiac through nature. however, the dodecagram represents its constriction. the number of degrees of the great circle cut

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ad so that there would be no air. the coffer was then thrown into the nile. it had been intended that it should sink, but it floated rapidly away, drifting for a considerable distance until it reached the sea coast. at this point the goddess isis, wife of osiris, intervened. using all the great magic for which she was renowned, she found the coffer and concealed it in a secret place. however, her evil brother set, out hunting in the marshes, discovered the coffer, opened it and, in a mad fury, cut the royal corpse into fourteen pieces which he scattered throughout the land. once more isis set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked on the nile in search of the remains. when she had found them she worked powerful spells to reunite the

onably suppose that it must have been a primitive obsidian scrying stone: obsidian had an especial sanctity for the mexicans, as it provided the sacrificial knives employed by the priests. bernal diaz [spanish chronicler] states that they called this stone tezcat. from it mirrors were also manufactured as divinatory media to be used by wizards. 24 representing the forces of darkness and rapacious evil, tezcatilpoca was said in the legends to have been locked in a conflict with 18 mexico, pp. 194-5. 19 the gods and symbols of ancient mexico and the maya, pp. 185, 188-9. 20 ibid. 21 new larousse encyclopaedia of mythology, p. 437. 22 the feathered serpent and the cross, pp. 52-3. 23 new larousse encyclopaedia of mythology, p. 436. 24 the magic and mysteries of mexico, p. 51. graham hancock f

red serpent and the cross, pp. 52-3. 23 new larousse encyclopaedia of mythology, p. 436. 24 the magic and mysteries of mexico, p. 51. graham hancock fingerprints of the gods 113 quetzalcoatl that had continued over an immense span of years.25 at certain times one seemed to be gaining the upper hand, at certain times the other. finally the cosmic struggle came to an end when good was vanquished by evil and quetzalcoatl driven out from tollan.26 thereafter, under the influence of tezcatilpoca s nightmarish cult, human sacrifice was reintroduced throughout central america. as we have seen, quetzalcoatl was believed to have fled to the coast and to have been carried away on a raft of serpents. one legend says, he burned his houses, built of silver and shells, buried his treasure, and set sail

painstakingly gathered, heaped up and burned by zealous friars. in july 1562, for example, in the main square of mani (just south of modern merida in yucatan province) fr. diego de landa burned thousands of maya codices, story paintings and hieroglyphs inscribed on rolled-up deer skins. he also destroyed countless idols and altars, all of which he described as works of the devil, designed by the evil one to delude the indians and to prevent them from accepting christianity. 10 elsewhere he elaborated on the same theme: we found great numbers of books [written in the characters of the indians] but as they contained nothing but superstitions and falsehoods of the devil we burned them all, which the natives took most grievously, and which gave them great pain.11 not only the natives should h

is residence in water ?27 let us also consider tiamat, the sumerian goddess of the oceans and of the forces of primitive chaos, always shown as a ravening monster. in mesopotamian tradition, tiamat turned against the other deities and unleashed a holocaust of destruction before she was eventually destroyed by the celestial hero marduk: she opened her mouth, tiamat, to swallow him. he drove in the evil wind so that she could not close her lips. the terrible winds filled her belly. her heart was seized, she held her mouth wide open, he let fly an arrow, it pierced her belly, her inner parts he clove, he split her heart, he rendered her powerless and destroyed her life, he felled her body and stood upright on it.28 how do you follow an act like that? marduk could. contemplating his adversary

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

sons equally inexpressible, this uniqueness unfolds itself in manifestation. thus, the limitless light becomes a series of emanations or expressions or intelligences that devolve increasingly toward our material form of existence and thus towards accessibility in the conventional sense. but the manifestations also increasingly become subject to subdivision into arbitrary concepts such as good and evil as these are commonly understood. and they also become closer and closer in form and content to our own mundane reality, though in the relativity of things, these higher intelligences may seem unspeakably powerful, mythic and divine. the gnostic view has tended to be that what the external world of the conventional person understands as god, devil demon, angel or, more recently, extraterrestr

tional form is turned on its head. the serpent is clearly the symbol of knowledge, wisdom, the kundalini yogic force, the will-current that is, it is the symbol of liberation and self-mastery. the jealous gods, as read in the original manuscripts, are clearly the forces of blockage, self-denial and repression which is to say, the intelligences governing the black lodge. this knowledge of good and evil and life and death has been the terrible secret of initiates throughout history, recorded in ciphers and myths, and passed on through ritual. the black lodge may be defined as the organized institution guided by valis for the purpose of holding back human evolution and keeping a slave mentality in place. its human leaders are the black brothers who are not to be mistaken for mere black magici

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

lements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand

t point if a sigil has three letters along a single straight fine, and the center letter is needed in the name, then represent it by a small noose or circle tangent to the fine at that point the following five sigils provide typical examples of how to use the rase: 97 tracing the pentagram the pentagram, symbol of the squaring of the circle by virtue of alhim =3.1415, symbol of man's will, of the evil 4 dominated by manis spirit aleister crowley, gematria traced as a symbol of good, itshould be placed with the single paint upward, representing the rule of the divine spirit. for i f thou shouldst write it with the two points upward, it is an evil symbol, affirming the empire of matter over that divine spirit which should govern it. the golden dawn's the ritual of the pentagram the five-poin

ings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banishing deities of the watchtowers you should always include tracing the proper hexagram. in addition to the hexagrams describeci in enochian magic, the following may also be used: fire. face toward the south and trace the hexagram

ties of the square. lf this is a lesser square these will include an egyptian deity and sphinx. carefully notice every detall of your surroundings. use your magical weapons and/or words of power and rnagicalformulas to thwart the demon of the square and hold him in check. step 10. determine the main vibrational tone or atmosphere of the square. do not place any labels on anything, such as good or evil, at this time. simply accept whatever happens and mentally note what you see and hear. step 11. when ready, return through the door and return to your physical body. if you used the rending of the veil, you should now use the closing of the veil. repeat the banishing rituals of the pentagram and hexagram. step 12. record exactly what happened in as much detall as you can in your magical diary

. this is because sexual currents and atmospheres already exist in the aethyrs and to a lesser extent in certain watchtower squares. when you enter these places, you will confront your own sexual nature and unleash sexual energies within yourself whether you consciously desire to do so or not. the sexual force is one of the strongest within your magical universe. in itself, it is neither good nor evil, but like most things it will be up to you to use it wisely and not to let it control you (obsession is a very real possibility for the unwary magician. according to crowley "the phallus is the physiological basis of the oversoul (of the nature of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

er of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-exist

er skip the rest of the work and attempt to begin directly with magical evocation. it remains to clarify how to perform magical evocation in safety. the averse forces are indeed unbalanced forces whose energy is highly unstable and dangerous. proper insulation is the most important key to relating to them in a safe fashion. for example, by way of analogy, electricity in itself is neither good nor evil. although guaranteed to kill you, should you grab a live wire with enough current flowing through it, with proper insulation electricity may nonetheless light up an entire city. likewise, although they are extremely dangerous, the magician with proper insulation may safely handle the averse forces. 8 ibid, p. 36. 6 in a ritual of magical evocation, the magician organizes his or her defenses t

e and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of an orchestra of forces that once conducted him (or her, unseen and unobserved, from the darkness. thus we may understand what an r. r. et a. c. paper published by israel regardie means when it says "hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that 'evil helpeth forward the good' when the evil sephiroth are expelled from the nephesh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered a great and strong, yet trained, animal whereupon the man rideth, and it becometh a strength unto his 10 physical base of action..now then shalt thou begin to un

the nephesh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered a great and strong, yet trained, animal whereupon the man rideth, and it becometh a strength unto his 10 physical base of action..now then shalt thou begin to understand the saying 'he descendeth into hell' and to comprehend in part this strength, and thus to understand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul:

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

uses' daz wuetiinde her' of the jews who fell upon the saviour; in rol. 204, 16 pharaoh's army whelmed by the sea is* sin wstigez her/ in strieker 73 'daz wiietunde her; reinfr. v. brnswg. 4 'daz wiletende her; mich. beheim 176, 5 speaks of a 'crying and whooping (wufen) as if it were das ivatend her; the poem of henry the lion (massm. denkm. p. 132) says' then came he among daz ivoden her, where evil spirits their dwelling have' geiler v. keisersperg preached on the iviitede or iviitische heer? h. sachs has a whole poem on the wiltende heer, agricola and eiering relate a mansfeld legend. it is worth noticing, that ace^ loccenii antiq. sveog. cap. 3. geijer sv. hiifd. 1, 268^ nilsson's skandinavisk fauna 2, 106^ omeiss 36 seq; his description deserves a place here' and they that so run, ru

enden, part 3 (dessau and gorl. 1782) 3, 258. laus. monatsschr. 1797 p. 749. liebusch's skythika p. 287. furious host: dietrich bern. 937 her a terror to children. add to this, that both ruprecht and berhia appear at christmas; and, what is most decisive of all, wode in mecklenburg, like berhta in swabia, runs through the flax on the distaff, and wode, like ruprecht and niclas, apportions good or evil to infants^ so that dietrich von bern, like trusty eckhart, is entitled to appear in wuotan's, holda's, berhta's train, or to fill their place. then, in another connexion, dietrich the fire-breathing, painted superhuman, is in poems of the mid. age fetched away, on a spectral fire-spirting steed, to hell or to the wilderness, there to fight with reptiles till the jadgment- day (d. heldensage

flf his shoulders, something clutched his hair from behind, and he was so startled that he looked round and let his burden fall. the maiden flew up into the air, complaining 'that she must sufi"er more severely now, and wait another hundred years to be saved by a steadier hand' since then she has not as yet appeared again (tettau and temme no. 267. the pillberg is a castle that was banned. in the evil hour from 11 to 12 at noon a woman used to shew herself on it, smoothing her hair in the sunshine, and begging the shepherds to lay hold of her: no harm should come to whoever did so, only let him hold her tight and not say a word. a man of thirty, who was still employed as a cowboy, mustered up all his courage for once, and grasped the hand of the castle-dame; while he held, all sorts of jug

enism. it seems a general rule, that a dualism dividing the supreme being into opposites, where it is not [already] based on the earliest profound thought of a system (such as the zendic, never gets established at a later period except by abstract philosophizings. to the sensuous mythologies lying in the great middle it is ill-adapted. an all-pervading idealistic distinction between a good and an evil spirit, ormuzd and ahriman^ is known neither to the indian and greek theologies, nor to the teutonic. before the might of the one all-governing god the kakodeemon's power fades away. then out of this unity there grow up trilogies (brahma, vishnu, siva; zeus, poseidon, pluto; wuotan, donar, fro; har, lafnhar, thri'si, dodecalogies, and the plenitude of pantheism. but it is to my mind a fundame

on's power fades away. then out of this unity there grow up trilogies (brahma, vishnu, siva; zeus, poseidon, pluto; wuotan, donar, fro; har, lafnhar, thri'si, dodecalogies, and the plenitude of pantheism. but it is to my mind a fundamental feature of polytheism, that the good and beneficent principle in the divine preponderates; only some isolated deities, subordinate to the whole, incline to the evil or hurtful, like the norse loki, whose nature even then is more on a par with that of hephgestus (vulcan) than of the christian devil. goodness predominates even in elvish sprites: to the nix, the homesprite, nay the giant, it is but partially that cruelty and malice are attributed. in harmony with this is the mild way in which our antiquity pictures death and the underworld. but for all that

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

wer and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discern good and evil, lacks the right courage for free and independent action. in order of creation, the giant as the sensuous element came first, next followed the spiritual element of elvish nature, and lastly the human race restored the equilibrium. the abrupt ness of these gradations is a good deal softened down by the giants or dwarfs forming frequent alliances with men, affording clear evidence that ancient

4 it is said: gigantes autem erant super terram in diebus illis; postquam enim ingressi sunt filii dei ad filias hominum, illfeque genuerunt, isti sunt potentes a seculo viri famosi. the same view appears in caedm. 76. 77; in beow. 213 grendel s descent is derived from caines cynne, on whom god avenged the murder of abel: thence sprang all the nntydras (neg. of tudor proles, therefore misbirths, evil brood, catenas, ylfe, orcneas and gigantas that war against god. this partly fits in with some heathen notions of cosmogony. 3 mone in anz. 8, 133, takes wrise for frise, and makes frisians and persians out of it [what of writhe, wris-t, wrest, wrestle (as wit, wis-t becomes wise? or slav, vred-iti, to hurt, as. wrefte? a russ. word for giant is verzilo, supposed to be from verg-ati, to throw

ure stood completed, all but the roof and spire. perplexed anew at the stipulated terms, olaf wandered over hill and dale; suddenly inside a mountain he heard a child cry, and a giant-woman (jiitteqvinna) hush it with these words: tyst, tyst (hush! 2 to-morrow comes thy father wind- and- weather home, bringing both sun and moon, or saintly olafs self/ overjoyed at this discovery, 3 for to name an evil spirit brings his power to nought, olaf turned home: all was finished, the spire was just fixed on, when olaf cried: vind och veder! du har satt spiran sneder (hast set the spire askew/ instantly the giant, with a fearful crash, fell off the ridge of the church s roof, and burst into a thousand pieces, which were nothing but flintstones. according to different accounts, the jatte was named bl

has also a separate word divolma for hiatus, chaos. extr. from suppl. 553 .creation. 559 in them hardened, like the sparks that fly out of flame, they turned into rigid ice. touched by the mild air (of the south, the ice began to thaw and trickle: by the power of him who sent the heat, the drops quickened into life, and a man grew out of them, ymir, called orgelmir by the hrimjmrses, a giant and evil of nature. ymir went to sleep, and fell into a sweat, then under his left hand grew man and wife, and one of his feet engendered with the other a six-headed son; hence are sprang the families of giants. but the ice dripped on, and a cow arose, auffumbla, from whose udder flowed four streams of milk, conveying nourishment to ymir. then the cow licked the salty ice-rocks, and on the evening of

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 nature of the giant that was there before him, shews himself altogether an ancestor and prototype of the heroes, whose mission it was to exterminate the brood of giants. from him are de scended all the ases, 0$inn himself being only a grandson. again, there is no mistaking the distinct methods by which giants, gods and men propagate their kind. only one giant had sprung out of ice, he has to

GRIMOIRE OF TURIEL

day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and make it become meet and convenient for thy servant to finish an

ssengers who may willingly and truly and faithfully fulfil all my desires, wishes and commands, and that you the secret grimoire command him to appear unto me in form of a beautiful angel clothed in white vestures, gently, courteously, kindly, and affably entering into communication with me, and that he neither bring terror nor fear unto me, or obstinately deny my requests, neither permitting any evil spirits to appear or approach in any way to hurt, terrify, or affright me, nor deceiving me in any wise; through the virtue of our lord and saviour jesus christ, in whose name i attend, waiting for and expecting your appearance. fiat, fiat, fiat. amen. interrogations: comest thou in peace, in the name of the father, and of the son, and of thc holy ghost yes. thou art welcome, noble spirit. wh

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darkness of the north" that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmin

fe slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the f

y utmost to restore to the world the light which is gone and the secrets of the universe that have been withheld from the profane mind" this obligation of service makes it imperative for the members [41] to study and practice, to test and try the private laws taught in our order, and to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate the sanctity and goodness of the temple and the lodge. once within the temple, the members must refrain from loud conversation or unnecessary walking about. bear in mind that some within the lodge may be in deep meditation, requiring silence; others may be conducting silent and s

of francis bacon, we introduce his portrait (on page 7) and a few brief remarks about him. he was born in london on january 22, 1561. he attained very high positions in the british government, and was secretly a representative of many high officials, and was often forced to assume the responsibility and guilt of those whose reputations he would save. for years those unfriendly to him believed the evil that was said of him, and which he cared not to deny in order to save further explanations. but within the past fifty years certain unquestioned records have proved the rosicrucian contention that he was one of england's noble men.in heart, soul, and deed. as a pioneer in the revolution of methods of education he stands without a peer, and the effect of his "secret society" upon mankind in eu

know.(see knowledge. birth.mystically, birth occurs when the animal body takes its first breath of life. then the body becomes a conscious being. birth is the opposite phase of the passing of the breath (and consciousness) which is falsely called death.(see death. black magic.the erroneous belief that man can invoke supernatural powers which he considers demoniacal and satanic in order to do his evil bidding. such so-called "black arts" are usually motivated by the intent to inflict harm upon others. black magic depends upon the false premises of primitive reasoning. the only person who is harmed by it is the one who believes that such a power exists and that it can affect him. actually, if harm does occur it is self-induced by autosuggestion. consequently, one is being subjected to the m

HAMIL THE ROSICRUCIAN SEER

ey firmly believed in what he was doing and that he was working in the rosicrucian tradition. unlike many of his contemporaries, however, he preserved his critical faculties and distinguished between true followers, charlatans, sensation seekers, and the merely gullible. a firm belief in the potential for good in his crystal experiments did not close his mind to the equal potential for misuse and evil. it was this belief that deterred him from experimenting with other magical ceremonials. as he pointed out to herbert irwin, the danger in magical operations lay in the errors brought about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action availabl

e consecrated with prayers and dedicated to the serviceofgod. consecrated calls, again invoking the name of christ, were to be given three times to summon whichever spirit guide was required. once the spirit's message had been received, a special discharge was to be given three times, again invoking christ and his angels, followed by prayersofthanks. despite all the care taken to avoid calling up evil spirits, they occasionally came through andhadto be speedily discharged(videhis report 'raising the devil, p.129).again, despite all the care taken, even the crowned angel wasnotabove giving hockley the required ceremonial for calling up very dubious spirits. as hockley took down verbatim what his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received

your kind opinion of his views.c.a.-heis truly a kind and good man, ever ready to sacrifice his own comfort and happiness for the welfare of176therosicrucianseerwhen a person has that gift, and tries to develop it for good purposes, there is not much danger of his going astray.itis attractive; but it is so peculiar that no very bad influence could work by it.thata person should guard against any evil attending that power of course is right; but it is not necessary for them to be always in a state of anxiety concerning it; for the being that gives that power, directs and controls the use of it. when you have done as much as is in your power for preventing evil spirits from taking any hold upon you, you have done sufficient.2i.-isit advisable that i should develop my faculty of being a writ

eat error. but at the same time i wish you to exercise that judgment which it has pleased the divine purpose to give you for investigating all matters, that you may be able at the end of a short time to see if your hand is guided by a spirit.itis most advisable that you should use the exorcism that you use in exorcising this mirror, every time you feel an inclination to take your pen.thenature of evil spirits is deceit; and were they to say what they truly are, they would be for the time honest.besides,-bydeclaring themselves as relatives and friends, they claim attention 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 spir

onofthe other spheres, and they are in the divine presence.20.-lsit sinful to use'thegiftofdiscerning spirits (cor. 12, v. 10) as practised in cabalism and crystal working?c.a.-itis wrong to use means for developing any mysterious powers that are forbidden by the lawsofgod;butthere are meansofforetelling things and knowing things belonging to other worlds consistent with the holy bible.thereis no evil in developing these to the extentofall power on earth.174therosicrucianseeri nextasked:-i.-maynoticor. ch.14,v.22-'whereforetongues are for a sign, not to them that believe,butto them that believe not; but prophecying serveth not for them that believe not, but for them which believe'-apply also to spirit rapping, seeing that many have come thereby to a belief in the spirit world and a future

HANDBOOK OF EGYPTIAN MYTHOLOGY

based art rapidly replaced previous styles and became the standard canon for over 3,000 years.11 myths often focus on episodes of intense conflict or tragedy, but the egyptian rules of decorum usually made it impermissible to illustrate such episodes in formal art. the images used in art were felt to have power to affect the real world, so order had to be shown triumphing over chaos and good over evil. violent mythical episodes such as that in which seth tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of the early dynastic period certainly enjoyed more power and responsibility than anyone else in

jumping competition. the story known as truth and lies has been interpreted as an allegorical version of the osiris myth, with the deities transformed into a dysfunctional human family.62 the plot involves a son who grows up to avenge his father, truth, and defeat the enemy, lies. in contrast to isis, the hero s mother is presented as lustful and heartless. the female characters also prove to be evil in the story of the two brothers. the hero is falsely accused of attempting to rape his brother s wife and then betrayed by the woman given to him as a wife by the gods. many mythological themes appear in semidisguised form in this story.63 the two brothers have the same names as two gods (anubis and bata) and exhibit some superhuman powers. the story is set in a time when, just beyond the bo

the demotic 44 handbook of egyptian mythology script. most scholars now agree that the traditional wisdom of the egyptian priests and their knowledge of egyptian myth were among the elements that made up the hermetica. some of the hermetica have much in common with the teachings of gnosticism, which promised salvation through gnosis (knowledge) of the self. gnostics rejected the material world as evil, a point of view that was alien to traditional egyptian thought, which had always celebrated the created world as part of the divine order. manicheism, a religious movement that originated in iran, was more sympathetic. its emphasis on a perpetual struggle between the forces of darkness and light could be seen by egyptians as a version of their unending war between chaos and order. the real c

clyde kluckhohn, myths and rituals: a general theory, harvard theological review 35 (1942: 45 79. 4. kirk, myth, 254 255. 5. it is a feature of etiological myths that, factually speaking, the explanation given is nearly always wrong. 6. in ancient egyptian color symbolism, black was a good color standing for fertility and rebirth, whereas red was a bad color standing for danger and sometimes for evil. 7. because of the nile flood, all permanent settlements had to be built on banks or mounds of high ground within the floodplain or in the desert hills that flank the nile valley. the annual flood is now controlled by the huge aswan dam. 8. kirk, myth, 208 209. 9. for an accessible account of recent discoveries about the origins of egyptian writing, see vivian davies and ren e friedman, egypt

nun, the god of the primeval waters, tells atum to kiss maat and place her at his nose so that your heart may live. maat the goddess 64 handbook of egyptian mythology was the favorite daughter of the creator, the one who brought her father joy. maat as a concept was the ordering and governing principle of the created world.14 the opposite of maat was isfet (chaos, disorder) or gereg (wrongdoing, evil. the creator and all his/her creations were to live on and through maat. all egyptian rulers, and those who helped them to govern, were supposed to establish the state of maat on earth, as it was in the first time. a series of cosmic events was part of the first time. shu and tefnut separated from their father and came together in the first sexual union of male and female. tefnut then gave bi

HEAVEN HELL

3 sekhet-hetep. from the coffin of sen p. 55 sekhet-hetep. from the papyrus of anhai p. 59 sekhet-hetep. from the papyrus of ptolema c period p. 61 nekht spearing the eater of the ass. p. 113 the boat of the earth p. 126 the serpent asht-hrau p. 149 nebseni being weighed against his heart p. 159 the scales of osiris, with weights p. 159 the judgment hall of osiris p. 161 nekht spearing the pig of evil p. 163 the apes working the net p. 184 next: chapter i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in common with other peoples of similar antiquity, very definite ide

definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the kingdom of the dead. it is now generally admitted that egyptian dynastic history covers a period of nearly five thousand years, but it must not p. 2 be assumed for one moment that it is at present possible to describe in a connected or complete form all the views and opinions about their other world which were held by the theologians

lived, who were unable to wage wars in syria and sinai and to bring back much spoil, could neither establish colleges of priests nor endow new temples; for in ancient egypt, as elsewhere, the fortunes of the gods and the wealth of their sanctuaries increased or declined according as the inhabitants of the land were prosperous or otherwise. similarly also, when the community was suffering from the evil effects of a long period of civil wars, and business was at a standstill, and farmers were unable to carry on the usual agricultural operations on which both the government and the priesthood ultimately depended for support, it was impossible for men to bury their dead with all the pomp and ceremony which were the characteristics of funerals in times of peace and prosperity. the innate conser

, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests and their god and his temple, and on many of the coffins of this brotherhood are representations of members of the order in the act of worshipping his names, and of pouring out libations before his cartouches. the priests of amen had, no doubt, good reason for worshipping amen-hetep with such devotion. it i

rbalances the symbol of righteousness. this result thoth announces to the gods in the following words "in very truth the heart of osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e, it hath been found true by trial) in the great balance. no wickedness hath been found in him, he hath not purloined the offerings in the p. 51 temples, 1 and he hath done no evil by deed or word whilst he was upon earth" the gods in their reply accept thoth's report, and declare that, so far as they are concerned, ani has committed neither sin nor evil. further, they go on to say that he shall not be delivered over to the monster amemet, and they order that he shall have offerings, that he shall have the power to go into the presence of osiris, and that he shall have

HELENA BLAVATSKY NIGHTMARE TALES

tothy friends and allies, robbing more than one of his lawful crown. murderer of thy next-of-kin, thou whoaddest to the knife and spear in open warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathers; that he has lost allfaith in the warning voice of the white horse of the sun, and

whoput thee down. beware, clovis, beware! for now the gods of thy fathers have risen against thee! beware,i say, for "woman" fiercely cries the king "woman, cease thy insane talk and answer my question. where is thetreasure of the grove amassed by thy priests of satan, and hidden after they had been driven away by the holycross. thou alone knowest. answer, or by heaven and hell i shall thrust thy evil tongue down thy throatfor ever. she heeds not the threat, but goes on calmly and fearlessly as before, as if she had not heard. the gods say, clovis, thou art accursed clovis, thou shalt be reborn among thy present enemies, and sufferthe tortures thou hast inflicted upon thy victims. all the combined power and glory thou hast deprived themof shall be thine in prospect, yet thou shalt never re

o more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual post, beaming out of its windows on the world around.over its head the sky is blue and the vast horizons are covered with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the history of every mortal born from woman, and it can neither be seared away, entreated, norpropitiated. health is a dewdrop that falls from the heavens to vivify the blossoms on earth, only during themorn. of life, its spring and summer. it has but a short duration and returns from w

not to depart before i hadseen the yamabooshi once more, received no attention from me "friend of a foreign land- he cried "i pray that you may not repent of your unbelief and rashness. maythe 'holy one [kwan-on, the goddess of mercy] protect you from the dzins! for, since you refuse tosubmit to the process of purification at the hands of the holy yamabooshi, he is powerless to defend you fromthe evil influences evoked by your unbelief and defiance of truth. but let me, at this parting hour, i beseach nightmare talesv- return of doubts39 you, let me, an older man who wishes you well, warn you once more and persuade you of things you are stillignorant of. may i speak "go on and have your say" was the ungracious assent "but let me warn you, in my turn, that nothing youcan say can make of me

as the words vividly brought back to my recollections the indifferencewith which i had witnessed my sister's despair and sudden loss of reason in my "hallucination "hold .but no; it is still worse madness in me to heed or find any sense in your ridiculous tale! but if you knew it tobe so dangerous why have advised the experiment at all- i added mockingly "it had to last but a few seconds, and no evil could have resulted from it, had you kept your promise to submitto purification" was the sad and humble reply "i wished you well, my friend, and my heart was nighbreaking to see you suffering day by day. the experiment is harmless enough when directed by one whoknows, and becomes dangerous only when the final precaution is neglected. it is the 'master of visions' hewho has opened an entrance

HELENA BLAVATSKY THE KEY TO THEOSOPHY

r spirit, but even in their dead letter? abolish the oath in courts, parliament, army and everywhere, and do as the quakers do, if you will call yourselves christians. abolish the courts themselves, for if you would follow the commandments of christ, you have to give away your coat to him who deprives you of your cloak, and turn your left cheek to the bully who smites you on the right "resist not evil, love your enemies, bless them that curse you, do good to them that hate you" for "whosoever shall break one of the least of these commandments and shall teach men so, he shall be called the least in the kingdom of heaven" and "whosoever shall say 'thou fool' shall be in danger of hell fire" and why should you judge, if you would not be judged in your turn? insist that between theosophy and t

and the theosophical society there is no difference, and forthwith you lay the system of christianity and its very essence open to the same charges, only in a more serious form. q. why more serious? page 29 the key to theosophy- hp blavatsky.txt a. because, while the leaders of the theosophical movement, recognizing fully their shortcomings, try all they can do to amend their ways and uproot the evil existing in the society; and while their rules and bylaws are framed in the spirit of theosophy, the legislators and the churches of nations and countries which call themselves christian do the reverse. our members, even the worst among them, are no worse than the average christian. moreover, if the western theosophists experience so much difficulty in leading the true theosophical life, it i

and this will be theosophia. q. your claim is, then, that all the great religions are derived from theosophy, and that it is by assimilating it that the world will be finally saved from the curse of its great illusions and errors? a. precisely so. and we add that our theosophical society is the humble seed which, if watered and left to live, will finally produce the tree of knowledge of good and evil which is grafted on the tree of life eternal. for it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately and with an unbiased mind, that men can hope to arrive at the truth. it is especially by finding out and noting their various points of agreement that we may achieve this result. for no sooner do we arrive-either by study, or by b

n incantation for malediction, and a curse (as in the case of two armies praying simultaneously for mutual destruction) as much as for blessing. and as the great majority of people are intensely selfish, and pray only for themselves, asking to be given their "daily bread" instead of working for it, and begging god not to lead them "into temptation" but to deliver them (the memorialists only) from evil, the result is, that prayer, as now understood, is doubly pernicious (a) it kills in man self-reliance (b) it develops in him a still more ferocious selfishness and egotism than he is already endowed with by nature. i repeat, that we believe in "communion" and simultaneous action in unison with our "father in secret; and in rare moments of ecstatic bliss, in the mingling of our higher soul wi

handmaid, and be exposed to all kinds of pollution. the doctrine of fatal necessity, the everlasting immutable law, is asserted page 54 the key to theosophy- hp blavatsky.txt in the answer of the deity "against thy will thou becomest an embryo, and against thy will thou art born" light would be incomprehensible without darkness to make it manifest by contrast; good would be no longer good without evil to show the priceless nature of the boon; and so personal virtue could claim no merit, unless it had passed through the furnace of temptation. nothing is eternal and unchangeable, save the concealed deity. nothing that is finite-whether because it had a beginning, or must have an end-can remain stationary. it must either progress or recede; and a soul which thirsts after a reunion with its sp

HEPTAMERON

functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and wh

septimo pooel angelo magno& potenti principi& per nomen stell qu est saturnus& per sanctum sigillum ejus& per nomina pr dicta conjuro super te caphriel, qui pr positus es diei septim, qu est dies sabbati, qu d pro me labores &c. as is set down in the conjuration of the lords day. the spirits of the air of saturday are subject to the southwest-winde: the nature of them is to sow discordes, hatred, evil thoughts and cogitations; to give leave freely, to slay and kill every one, and to lame or maim every member. their manner of appearing is declared in the former book. heptameron 19 tables of the angels of the hours, according to the course of the dayes. sunday. sunday night hours of the day. angels of the hours. hours of the day. angels of the hours. 1. yayn. michael. 7. ourer. samael. 2. ja

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

2 o'clock. please let me know at what time you can come on that 55 285 uxbridge road, w. 8january rooo i think there must be some mistake or misunderstanding as to mrs emery's circulating a report that you "were the means of inducing me to dismiss her from my household, knowing the circumstances, as i do, it is utterly inconceivable to me that she should have so said. is it not probable that some evil-disposed person has circulated the report to make mischief? care frater, wilson called yesterday evening for the last time. i i told him of your kind offer to mention him to the paper makers, but he said it would be useless, as, not being an analytical chemist, they would not take him. he was admitted before examinations were required, and not having passed those examinations, he would be rej

aving only slightly considered it as i copied it. i caught a desperate cold last sunday. on monday morning i went out again and in afternoon was caught again in a storm of sleet. on tuesday i found bronchitis coming on and i have not been out since. the inhaler did some good, but i was so ill, it was not sufficient and i took a special medicine i have for such emergencies and it prevented further evil consequences, and i have been gradually recovering, but it has not gone yet. i have been very incapable of mental application to anything. thanks for transmitting fra: s[apere] a[ude],s [i.e, westcott's] interesting book. i have read it thro' with great satisfaction. a letter from. k[ohn] this morning says "i have no more of rotalo either copied or printed. i had a german ms but that is lost

HP LOVECRAFT A DARK LORE

wth beyond the endless avenues of forest night. reluctant even to be left alone again, each one of the cowed squatters refused point-blank to advance another inch toward the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypous thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'iberville, before la salle, before the indians, a

e cult around tall idols which the great ones shewed them; idols brought in dim eras from dark stars. that cult would never die till the stars came right again, and the secret priests would take great cthulhu from his tomb to revive his subjects and resume his rule of earth. the time would be easy to know, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their

ustaf johansen, a norwegian of some intelligence, and had been second mate of the two-masted schooner emma of auckland, which sailed for callao february 20th with a complement of eleven men. the emma, he says, was delayed and thrown widely south of her course by the great storm of march 1st, and on march 22nd, in s. latitude 49 51' w. longitude 128 34, encountered the alert, manned by a queer and evil-looking crew of kanakas and half-castes. being ordered peremptorily to turn back, capt. collins refused; whereupon the strange crew began to fire savagely and without warning upon the schooner with a peculiarly heavy battery of brass cannon forming part of the yacht's equipment. the emma's men shewed fight, says the survivor, and though the schooner began to sink from shots beneath the water

ied to manage her, but were beaten about by the storm of april 2nd, from that time till his rescue on the 12th the man remembers little, and he does not even recall when william briden, his companion, died. briden's death reveals no apparent cause, and was probably due to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront, it was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of march 1st. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admira

ing queerly synchronized with bursts of flame 'them witch whateleys' doin's- from the summit of sentinel hill. wilbur was growing up uncannily, so that he looked like a boy of ten as he entered his fourth year. he read avidly by himself now; but talked much less than formerly. a settled taciturnity was absorbing him, and for the first time people began to speak specifically of the dawning look of evil in his goatish face. he would sometimes mutter an unfamiliar jargon, and chant in bizarre rhythms which chilled the listener with a sense of unexplainable terror. the aversion displayed towards him by dogs had now become a matter of wide remark, and he was obliged to carry a pistol in order to traverse the countryside in safety. his occasional use of the weapon did not enhance his popularity

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

against the provocative background of iridescent ice-dust clouds. in the whole spectacle there was a persistent, pervasive hint of stupendous secrecy and potential revelation. it was as if these stark, nightmare spires marked the pylons of a frightful gateway into forbidden spheres of dream, and complex gulfs of remote time, space, and ultradimensionality. i could not help feeling that they were evil things-mountains of madness whose farther slopes looked out over some accursed ultimate abyss. that seething, half-luminous cloud background held ineffable suggestions of a vague, ethereal beyondness far more than terrestrially spatial, and gave appalling reminders of the utter remoteness, separateness, desolation, and aeon-long death of this untrodden and unfathomed austral world. it was you

ge was not unlike some of the wilder forms observed and drawn by the arctic whaler scoresby in 1820, but at this time and place, with those dark, unknown mountain peaks soaring stupendously ahead, that anomalous elder-world discovery in our minds, and the pall of probable disaster enveloping the greater part of our expedition, we all seemed to find in it a taint of latent malignity and infinitely evil portent. i was glad when the mirage began to break up, though in the process the various nightmare turrets and cones assumed distorted, temporary forms of even vaster hideousness. as the whole illusion dissolved to churning opalescence we began to look earthward again, and saw that our journey s end was not far off. the unknown mountains ahead rose dizzily up like a fearsome rampart of giants

ind-bared passes with unusual continuity, and upon reaching our chosen pass we found that its case formed no exception. our sensations of tense expectancy as we prepared to round the crest and peer out over an untrodden world can hardly be described on paper; even though we had no cause to think the regions beyond the range essentially different from those already seen and traversed. the touch of evil mystery in these barrier mountains, and in the beckoning sea of opalescent sky glimpsed betwixt their summits, was a highly subtle and attenuated matter not to be explained in literal words. rather was it an affair of vague psychological symbolism and aesthetic association- a thing mixed up with exotic poetry and paintings, and with archaic myths lurking in shunned and forbidden volumes. even

ond doubt reserved for something which half the sculptures hesitated to record at all, whilst others approached it with obvious repugnance and trepidation. it seems that there was one part of the ancient land- the first part that ever rose from the waters after the earth had flung off the moon and the old ones had seeped down, from the stars- which had come to be shunned as vaguely and namelessly evil. cities built there had crumbled before their time, and had been found suddenly deserted. then when the first great earth buckling had convulsed the region in the comanchian age, a frightful line of peaks had shot suddenly up amidst the most appalling din and chaos- and earth had received her loftiest and most terrible mountains. if the scale of the carvings was correct, these abhorred things

n we had come very close to the sprawling obstructions could we trace that second, unexplainable fetor to any immediate source- and the instant we did so danforth, remembering certain very vivid sculptures of the old ones history in the permian age one hundred and fifty million years ago, gave vent to a nerve-tortured cry which echoed hysterically through that vaulted and archaic passage with the evil, palimpsest carvings. i came only just short of echoing his cry myself; for i had seen those primal sculptures, too, and had shudderingly admired the way the nameless artist had suggested that hideous slime coating found on certain incomplete and prostrate old ones- those whom the frightful shoggoths had characteristically slain and sucked to a ghastly headlessness in the great war of resubju

HP LOVECRAFT DAGON

avelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found the soil dry enough to walk upon with ease. the odour of the fish was maddening; but i was too much concerned with graver things to mind so slight an evil, and set out boldly for an unknown goal. all day i forged steadily westward, guided by a far-away hummock which rose higher than any other elevation on the rolling desert. that night i encamped, and on the following day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of the mound, which tu

HP LOVECRAFT HISTORY OF THE NECRONOMICON

et of sana, in yemen, who is said to have flourished during the period of the ommiade caliphs, circa 700 a.d. he visited the ruins of babylon and the subterranean secrets of memphis and spent ten years alone in the great southern desert of arabia- the roba el khaliyeh or "empty space" of the ancients- and "dahna" or "crimson" desert of the modern arabs, which is held to be inhabited by protective evil spirits and monsters of death. of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. in his last years alhazred dwelt in damascus, where the necronomicon (al azif) was written, and of his final death or disappearance (738 a.d) many terrible and conflicting things are told. he is said by ebn khallikan (12th cent. biographer) to have been seiz

et of sana, in yemen, who is said to have flourished during the period of the ommiade caliphs, circa 700 a.d. he visited the ruins of babylon and the subterranean secrets of memphis and spent ten years alone in the great southern desert of arabia- the roba el khaliyeh or "empty space" of the ancients- and "dahna" or "crimson" desert of the modern arabs, which is held to be inhabited by protective evil spirits and monsters of death. of this desert many strange and unbelievable marvels are told by those who pretend to have penetrated it. in his last years alhazred dwelt in damascus, where the necronomicon (al azif) was written, and of his final death or disappearance (738 a.d) many terrible and conflicting things are told. he is said by ebn khallikan (12th cent. biographer) to have been seiz

HP LOVECRAFT HYPNOS

now became frantic in his fear of solitude. at night he would not be alone, nor would the company of a few persons calm him. his sole relief was obtained in revelry of the most general and boisterous sort; so that few assemblies of the young and gay were unknown to us. our appearance and age seemed to excite in most cases a ridicule which i keenly resented, but which my friend considered a lesser evil than solitude. especially was he afraid to be out of doors alone when the stars were shining, and if forced to this condition he would often glance furtively at the sky as if hunted by some monstrous thing therein. he did not always glance at the same place in the sky-it seemed to be a different place at different times. on spring evenings it would be low in the northeast. in the summer it wo

HP LOVECRAFT NYARLATHOTEP

een taken before yet which shewed only in the eyes. and i heard it hinted abroad that those who knew nyarlathotep looked on sights which others saw not. it was in the hot autumn that i went through the night with the restless crowds to see nyarlathotep; through the stifling night and up the endless stairs into the choking room. and shadowed on a screen, i saw hooded forms amidst ruins, and yellow evil faces peering from behind fallen monuments. and i saw the world battling against blackness; against the waves of destruction from ultimate space; whirling, churning, struggling around the dimming, cooling sun. then the sparks played amazingly around the heads of the spectators, and hair stood up on end whilst shadows more grotesque than i can tell came out and squatted on the heads. and when

a different direction. one disappeared in a narrow alley to the left, leaving only the echo of a shocking moan. another filed down a weed-choked subway entrance, howling with a laughter that was mad. my own column was sucked toward the open country, and presently i felt a chill which was not of the hot autumn; for as we stalked out on the dark moor, we beheld around us the hellish moon-glitter of evil snows. trackless, inexplicable snows, swept asunder in one direction only, where lay a gulf all the blacker for its glittering walls. the column seemed very thin indeed as it plodded dreamily into the gulf. i lingered behind, for the black rift in the green-litten snow was frightful, and i thought i had heard the reverberations of a disquieting wail as my companions vanished; but my power to

HP LOVECRAFT POLARIS

ble city olathoe that lies betwixt the peaks noton and kadiphonek. but as i stood in the tower's topmost chamber, i beheld the horned waning moon, red and sinister, quivering through the vapours that hovered over the distant valley of banof. and through an opening in the roof glittered the pale pole star, fluttering as if alive, and leering like a fiend and tempter. methought its spirit whispered evil counsel, soothing me to traitorous somnolence with a damnable rhythmical promise which it repeated over and over: slumber, watcher, till the spheres, six and twenty thousand years have revolv'd, and i return to the spot where now i burn. other stars anon shall rise to the axis of the skies; stars that soothe and stars that bless with a sweet forgetfulness: only when my round is o'er shall the

een naught save ice and snow for thousands of years of years, and never a man save squat, yellow creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony, frantic to save the city whose peril every moment grows, and vainly striving to shake off this unnatural dream of a house of stone and brick south of a sinister swamp and a cemetery on a low hillock, the pole star, evil and monstrous, leers down from the black vault, winking hideously like an insane watching eye which strives to convey some message, yet recalls nothing save that it once had a message to convey. 1998-1999 william johns last modified: 12/18/1999 18:45:4the alchemist by h.p. lovecraft 1908 high up, crowning the grassy summit of a swelling mount whose sides are wooded near the base with the gnar

HP LOVECRAFT THE ALCHEMIST

ible narrative unfolded before my eyes. the paper carried me back to the days of the thirteenth century, when the old castle in which i sat had been a feared 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

en 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 devil, and the unaccountable disappearance of many small peasant children was laid at the dreaded door of these two. yet through the dark natures of the father and son ran one redeeming ray of humanity; the evil old man loved his offspring with fierce intensity, whilst the youth had for his parent a more than filial affection. one night the castle on the hill was thrown into the wildest confusion by the vanishment of young godfrey, son to henri, the count. a searching party, headed by the frantic father, invaded the cottage of the sorcerers and there came upon old michel mauvais, busy over a huge and

iance. the shriek of fright and impotent malice emitted by the would-be assassin proved too much for my already shaken nerves, and i fell prone upon the slimy floor in a total faint. when at last my senses returned, all was frightfully dark, and my mind, remembering what had occurred, shrank from the idea of beholding any more; yet curiosity over-mastered all. who, i asked myself, was this man of evil, and how came he within the castle walls? why should he seek to avenge the death of michel mauvais, and how bad the curse been carried on through all the long centuries since the time of charles le sorcier? the dread of years was lifted from my shoulder, for i knew that he whom i had felled was the source of all my danger from the curse; and now that i was free, i burned with the desire to le

HP LOVECRAFT THE CALL OF CTHULHU

growth beyond endless avenues of forest night. reluctant even to be left alone again, each one of the cowed squatters refused point-blank to advance another inch towards the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypus thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'lberville, before la salle, before the indians, an

cult around small idols which the great ones showed them; idols brought in dim eras from dark stars. that cult would never die till the stars came right again, and the secret priests would take great cthulhu from his tomb to revive his subjects and resume his rule of earth. the time would be easy to know, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their

is gustaf johansen, a norwegian of some intelligence, and had been second mate of the two-masted schooner emma of auckland, which sailed for callao 20 february, with a complement of eleven men. the emma, he says, was delayed and thrown widely south of her course by the great storm of 1 march, and on 22 march, in s. latitude 49 51, w. longitude 128 34, encountered the alert, manned by a queer and evil-looking crew of kanakas and half-castes. being ordered peremptorily to turn back, capt. collins refused; whereupon the strange crew began to fire savagely and without warning upon the schooner with a peculiarly heavy battery of brass cannon forming part of the yacht's equipment. the emma's men showed fight, says the survivor, and though the schooner began to sink from shots beneath the waterl

ried to manage her, but were beaten about by the storm of 2 april. from that time till his rescue on the 12th, the man remembers little, and he does not even recall when william briden, his companion, died. briden's death reveals no apparent cause, and was probably due to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront. it was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of 1 march. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralt

HP LOVECRAFT THE CATS OF ULTHAR

n to the sinister couple; even when little atal, the innkeeper s son, vowed that he had at twilight seen all the cats of ulthar in that accursed yard under the trees, pacing very slowly and solemnly in a circle around the cottage, two abreast, as if in performance of some unheard-of rite of beasts. the villagers did not know how much to believe from so small a boy; and though they feared that the evil pair had charmed the cats to their death, they preferred not to chide the old cotter till they met him outside his dark and repellent yard. so ulthar went to sleep in vain anger; and when the people awakened at dawn behold! every cat was back at his accustomed hearth! large and small, black, grey, striped, yellow and white, none was missing. very sleek and fat did the cats appear, and sonorou

HP LOVECRAFT THE CRAWLING CHAOS

thwart the desert of deserts appeared a smoking rift. still the black ocean foamed and gnawed, eating away the desert on either side as the rift in the center widened and widened. there was now no land left but the desert, and still the fuming ocean ate and ate. all at once i thought even the pounding sea seemed afraid of something, afraid of dark gods of the inner earth that are greater than the evil god of waters, but even if it was it could not turn back; and the desert had suffered too much from those nightmare waves to help them now. so the ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, u

HP LOVECRAFT THE LURKING FEAR

e increasing thunder must have affected my dreams, for in the brief time i slept there came to me apocalyptic visions. once i partly awaked, probably because the sleeper toward the window had restlessly flung an arm across my chest. i was not sufficiently awake to see whether tobey was attending to his duties as sentinel, but felt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ld hardly be forgotten by any one who had been there. i have never met a person who has seen the rue d auseil. the rue d auseil lay across a dark river bordered by precipitous brick blear-windowed warehouses and spanned by a ponderous bridge of dark stone. it was always shadowy along that river, as if the smoke of neighboring factories shut out the sun perpetually. the river was also odorous with evil stenches which i have never smelled elsewhere, and which may some day help me to find it, since i should recognize them at once. beyond the bridge were narrow cobbled streets with rails; and then came the ascent, at first gradual, but incredibly steep as the rue d auseil was reached. i have never seen another street as narrow and steep as the rue d auseil. it was almost a cliff, closed to all

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

nd half batrachian in suggestion-which one could not dissociate from a certain haunting and uncomfortable sense of pseudomemory, as if they called up some image from deep cells and tissues whose retentive functions are wholly primal and. awesomely ancestral. at times i fancied that every contour of these blasphemous fish-frogs was over-flowing with the ultimate quintessence of unknown and inhuman evil. in odd contrast to the tiara's aspect was its brief and prosy history as related by miss tilton. it had been pawned for a ridiculous sum at a stop in state street in 1873, by a drunken innsmouth man shortly afterward killed in a brawl. the society had acquired it directly from the pawnbroker, at once giving it a display worthy of its quality. it was labeled as of probable east-indian or indo

over me a wave of spontaneous aversion which could be neither checked nor explained. it suddenly struck me as very natural that the local people should not wish to ride on a bus owned and driven by this man, or to visit any oftener than possible the habitat of such a man and his kinsfolk. when the driver came out of the store i looked at him more carefully and tried to determine the source of my evil impression. he was a thin, stoop-shouldered man not much under six feet tall, dressed in shabby blue civilian clothes and wearing a frayed golf cap. his age was perhaps thirty-five, but the odd, deep creases in the sides of his neck made him seem older when one did not study his dull, expressionless face. he had a narrow head, bulging, watery-blue eyes that seemed never to wink, a flat nose

region. once in a while i noticed dead stumps and crumbling foundation-walls above the drifting sand, and recalled the old tradition quoted it one of the histories i had read, that this was once a fertile and thickly-settled countryside. the change, it was said, came simultaneously with the innsmouth epidemic of l846, and was thought by simple folk to have a dark connection with hidden forces of evil. actually, it was caused by the unwise cutting of woodlands near the shore, which robbed the soil of the best protection and open the way for waves of windblown sand. at last we lost sight of plum island and saw the vast expanse of the open atlantic on our left. our narrow course began to climb steeply, and i felt a singular sense of disquiet in looking at the lonely crest ahead where the rut

bconscious glance and supplied the touch of bizarre horror was the tall tiara he wore; an almost exact duplicate of the one miss tilton had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shambling form beneath it. there was not, i soon decided, any reason why i should have felt that shuddering touch of evil pseudomemory. was it not natural that a local mystery cult should adopt among its regimentals an unique type of head-dress made familiar to the community in some strange way- perhaps as treasure-trove? a very thin sprinkling of repellent-looking youngish people now became visible on the sidewalks- lone individuals, and silent knots of two or three. the lower floors of the crumbling houses som

reached the square i saw that almost all the loiterers were congregated around the door of the gilman house. it seemed as if many bulging, watery, unwinking eyes looked oddly at me as i claimed my valise in the lobby, and i hoped that none of these unpleasant creatures would be my fellowpassengers on the coach. the bus, rather early, rattled in with three passengers somewhat before eight, and an evil-looking fellow on the sidewalk muttered a few indistinguishable words to the driver. sargent threw out a mail-bag and a roll of newspapers, and entered the hotel; while the passengers- the same men whom i had seen arriving in newburyport that morning- shambled to the sidewalk and exchanged some faint guttural words with a loafer in a language i could have sworn was not english. i boarded the

HP LOVECRAFT THE STREET

ons. the air was not quite so pure as before, but the spirit of the place had not changed. the blood and soul of their ancestors had fashioned the street. nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. there was so much ancient lore in that street, that the past could not easily be forgotten. then came days of evil, when many who had known the street of old knew it no more, and many knew it who had not known it before, and went away, for their accents were coarse and strident, and their mien and faces unpleasing. their thoughts, too, fought with the wise, just spirit of the street, so that the street pined silently as its houses fell into decay, and its trees died one by one, and its rose-gardens grew r

t houses. and the young men who had returned dwelt there no longer. swarthy and sinister were most of the strangers, yet among them one might find a few faces like those who fashioned the street and moulded its spirit. like and yet unlike, for there was in the eyes of all a weird, unhealthy glitter as of greed, ambition, vindictiveness, or misguided zeal. unrest and treason were abroad amongst an evil few who plotted to strike the western land its death blow, that they might mount to power over its ruins, even as assassins had mounted in that unhappy, frozen land from whence most of them had come. and the heart of that plotting was in the street, whose crumbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of b

HP LOVECRAFT THE TERRIBLE OLD MAN

n, whilst mr. czanek waited for them and their presumable metallic burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although they did not like the way the moon shone down upon the painted stones through the budding branches of the gnarled trees, they had more important things to think about than mere idle superstition. they feared it might be unpleasant work making the terrible old man loquacious conce

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

dared to seek glimpses beyond the veil, and to accept him as guide, they would have been more prudent had they avoided commerce with him; for it is written in the book of thoth how terrific is the price of a single glimpse. nor may those who pass ever return, for in the vastnesses transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe ren

ted in a torrid, rose-tinctured sea; a sea of drugged wine whose waves broke foaming against shores of brazen fire. a great fear clutched him as he half saw that vast expanse of surg-ing sea lapping against its far off coast. but the moment of silence was broken- the surgings were speaking to him in a language that was not of physical sound or articulate words "the man of truth is beyond good and evil" in-toned voice that was not a voice 'the man of truth has ridden to all-is-one. the man of truth has learned that illusion is the one reality, and that substance is the great impostor" and now, in that rise of masonry to which his eyes had been so irresistibly drawn, there appeared the outline of a titanic arch not unlike that which he thought he had glimpsed so long ago in that cave within

HP LOVECRAFT WHAT THE MOON BRINGS

o i watched the tide go out under that sinking moon, and saw gleaming the spires, the towers, and the roofs of that dead, dripping city. and as i watched, my nostrils tried to close against the perfume-conquering stench of the world's dead; for truly, in this unplaced and forgotten spot had all the flesh of the churchyards gathered for puffy sea-worms to gnaw and glut upon. over these horrors the evil moon now hung very low, but the puffy worms of the sea need no moon to feed by. and as i watched the ripples that told of the writhing of worms beneath, i felt a new chill from afar out whither the condor had flown, as if my flesh had caught a horror before my eyes had seen it. nor had my flesh trembled without cause, for when i raised my eyes i saw that the waters had ebbed very low, shewing

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

and chants, burning candles and employing powerful processes, but once the mystery is stripped away, there is nothing much more strange connected with witchcraft than the mysteries of love and religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches have always known to be beneficial. as to whether witches are good or evil, that depends upon your point of view about what's good and what's evil. 1- witchcraft- what it's really like "i'll walk where my own nature would be leading. where the wild wind blows on the mountain-side (emily bronte) witchcraft has survived through the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment a

ory of an ancient battle told and retold through the ages, is tainted by exaggeration and twisted by falsehood as it is handed down through the years. originally witches were involved in teaching, guiding and healing- all of the highly respected arts. their practices were associated with all the vital phases of man: health, wealth and love. in later years, through fear and ignorance, the stamp of evil was placed upon those who possessed these strange powers, so that today witchcraft is either regarded as a complete myth or the misguided efforts of historic villains. there are so many false ideas about witches that little truth remains in the public mind. yet there are real witches today. contrary to folk tales, they don't go riding about by night on brooms. they don't cavort in the nude un

n i am no longer around to tune into that particular force of energy, someone else will, and then the thoughts will exist again, but not necessarily me. if i have lived before, i certainly am not aware of it. and, i don't think i will come back knowing i'm me; in fact i don't think i will come back at all. if i do, i shall be the first one to pass out from shock. as to whether witches are good or evil, that depends upon your point of view about what's good and what's evil. from the average man's interpretation of evil and good, witches seem to be evil. organized religions have branded witchcraft as evil, but they did this because they considered witchcraft a form of competition and naturally reasoned that anyone against them would have to be on the side of the devil. there is no such thing

pends upon your point of view about what's good and what's evil. from the average man's interpretation of evil and good, witches seem to be evil. organized religions have branded witchcraft as evil, but they did this because they considered witchcraft a form of competition and naturally reasoned that anyone against them would have to be on the side of the devil. there is no such thing as good and evil witches on the basis of one of them deriving their powers from the devil. the power witches tap is an energy inside themselves. it should be considered wasteful, stupid, and therefore bad, not to use the energy within one's self to gain one's desires, to fulfil one's self. witches are selfish, but is that evil? being self-interested, a witch has to be personally motivated to dp anything, anyt

selfish, but is that evil? being self-interested, a witch has to be personally motivated to dp anything, anything at all, even to get up in the morning. witches do not go anywhere they don't want to go or do anything they don't want to do. this kind of an approach to living would naturally enrage churchmen who demand strict obedience to their rigid laws and condemn the nonconformers as satanic or evil. actually, there were witches before christianity came along, and although there have always been evil gods in religions in all parts of the world, satan exists only in limited areas. so who would witches be in cahoots with in, say, china? selfish, yes; in league with the devil, no. many similarities can be seen between the attitudes of witches and those people who are successful doing anythi

INFERNAL UNION

ssyrian/babylonian or cainanite mythology. lilith is the queen of demons and the wife of samael, from whom came the succubi. she is the infernal moon and queen of the infernal sabbat. she does have a lighter side as well, that of being a protectress to mothers and children. her nature is that of feminine fertility,seduction ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, according to gender, to be the daemon of wizards and warlocks, lilith is the patroness and queen of witches. through lesser black magick as well as dream magick (dayside and nightside respectively) allows them to seduce and co

before .i was cutting an apple and thought if i saved apple seeds and ground them up, they could be used to poison someone if i needed to. i immediately realized the criminal nature of this, and the need for control from now on. but it was the apparently external nature of the thought that bothered me (though it probably wasn t. the end result of these things was that i now have a better sense of evil in the lhp perspective and my potential for a more active involvement in life. the results of this rite of sexual alchemy are in perfect accordance to the purpose of the rite and the essence of the forces involved. to those who truly seek, lilith and samael will join in true union through the unconsciousness that is leviathan. through these serpent forces of darkness, baphomet will arise. the

INITIATION INTO HERMETICS

ut a collection of recipes, with the aid of which he can easily and without any effort attain to honor and glory, riches and power and aim at the annihilation of his enemies, might be told from the very inception, that he will put aside this book, being very disappointed. numerous sects and religions do not understand the expression of magic otherwise than black art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the

ue sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in

fire, too, has two polarities, i.e, the active and the passive one, which means positive) and negative. plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. there are always two basic qualities, which must be clearly distinguished in each element. religions have always imputed the good to the active and the evil to the passive side. but fundamentally spoken, there are no such things as good or bad; they are nothing but human conceptions. in the universe there is neither good nor evil, because everything has been created according to immutable rules, wherein the divine principle is reflected and only by knowing these rules, shall we be able to come near to the divinity. as mentioned before, the fiery

law works everywhere as the most sublime rule. consequently every deed proceeds from a cause or is followed by any result. therefore we should not only accept karma as a rule for our good actions, as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. instinctively all men have the feeling that something good can bring good results only and again all the evil must end up with evil or, in the words of a proverb, whatsoever a man sows, that shall he reap. everybody is bound to know this law and to respect it. this law of cause and effect governs the elemental principles, too. i have no intention to enter into details of this law, which could be expressed in a few words, as they are quite clear so that every reasonable man will understand them. subje

he remotest times, mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons and ghosts have been worshiped irrespective of their ever having been alive in reality or their having existed only in fancy. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the sciences, phenomena were explained that previously were ascribed to the gods

IRISH WITCHCRAFT AND DEMONOLOGY

rbaric lines, and so had no opportunity of assimilating the particular phases of that belief which obtained elsewhere in europe. consequently, when the anglo-normans came over, they found that the native celts had no predisposition towards accepting the view of the witch as an emissary of satan and p. 8 an enemy of the church, though they fully believed in supernatural influences of both good and evil, and credited their bards and druids with the possession of powers beyond the ordinary. had this country never suffered a cross-channel invasion, had she been left to work out her destiny unaided and uninfluenced by her neighbours, it is quite conceivable that at some period in her history she would have imbibed the witchcraft spirit, and, with the genius characteristic of her, would have ble

phlets, which served as the "yellow press" of the day; they were well calculated to arouse the superstitious feelings of their readers, as they were written from a sensational standpoint- indeed it seems very probable that the compilers, in their desire to produce a startling catch-penny which would be sure to have a wide circulation, occasionally drew upon their imaginations for their facts. the evil that was wrought by such amongst an ignorant and superstitious people can well be imagined; unbelievers would be p. 11 converted, while the credulous would be rendered more secure in their credulity. at a later date, when men had become practical enough to question the reality of such things, a literary war took place, and in this "battle of the books" we find such well-known names as richard

nd ideas relative to milk and butter magic, may in the main be counted as results of the anglo-norman invasion, though it is possible that an earlier instalment of these came in with the scandinavians. with our present knowledge we cannot trace its active existence in ireland further back than the kyteler case of 1324; and this, though it was almost p. 13 certainly the first occasion on which the evil made itself apparent to the general public, yet seems to have been only the culmination of events that had been quietly and unobtrusively happening for some little time previously. the language used by the parliament with reference to the case of 1447 would lead us to infer that nothing remarkable or worthy of note in the way of witchcraft or sorcery had occurred in the country during the int

their art. no belief really gains ground until it is forbidden; then the martyrs play their part, and there is a consequent increase in the number of the followers. the act of 1634 shows the opinion that was entertained in the highest circles relative to the baneful influence of witches and the menace their presence was to the safety of the community at large; in this no doubt the effect of the "evil eye" or of the satirical verses of bards, would be equally classed with witchcraft proper. from various hints and incidental notices, such as in the account of the bewitching of sir george pollock, or in law's statement relative to the case of mr. moor, as well as from a consideration of the prevalence of the belief amongst all classes of society, it may p. 18 be inferred that far more cases

ere is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country of the broad distinction between the two the reader may compare dame alice kyteler with florence newton. anybody might become a victim of the witch epidemic; noblemen, scholars, monks, nuns, titled ladies, bishops, clergy--none were immune from

ISIS UNVEILED

he german and n w^ian tales. notwithstanding this, the clergy fear above all to be forced to rehn- qui^ this bold on humanity. they are not willing to let us judge of the tree by its fruits, for that might sometimes force them into dangerous di- lemmas. they refuse ukewise to admit, with unprejudiced people, that the phenomena of spiritualism have unquestionably spiritualized and re- cliumed from evil courses many an indomitable atheist and skeptic. but, as they confess themselves, what is the use of a pope, if there be no devil? and so rome sends her ablest advocates and preachers to the rescue of those perishing in 'the bottomless pit' rome employs her cleverest writers for this purpose albeit they all indignantly deny the accusation and in the preface to every book put forth by the prol

f the bishop's elections? or must we still believe that in both of these contradictory cases the vatican was inspired by the direct 'spirit of grod'p if any doubt that gregory of tours approved of a practice that pre- vails to this day, more or less, even among strict protestants, let them read this "leudastus, earl of tours, who was for ruining me with queen fredegonde, coming to tours, big with evil designs against me, i withdrew to my oratory under a deep concern, where i took the paahnb. my heart revived within me when i cast my eyea on this of the seventy-seventh p sea swallowed up their enemies' accordingly, the count spoke not a word to my prejudice; and leaving tours that very day, tiie boat in whidi he was, sunk in a storm

d to the race of the kings of the moon, whom tradition shows as having reigned in praydga now allah&bad. with them the trinity of deus-lunus was manifested in the three lunar phases, completing the quaternary with the fourth, and typi- fying the death of the moon-god in its gradual waning and final disap- pearance. this death was allegorised by them, and attributed to the triumph of the genius of evil over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when the sun entered the winter solstice. babel, arach, and akkad are names of the sun. the chaldaean orada are full and explicit upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of whi

p, on the front of which was written in hebrew the holy word, the tetragrammaton the ineffable name. it was writtrai with a new pen dipped in the blood of a white dove. what the exordsts most yearned after, was to release miserable spirits wkich haunt spots v^ere hidden treasures lie. the exorcist sprinkles the circle with the blood of a black lamb and a white pigeon. the priest had to adjure the evil spirits of hell acheront, magoth, asmodei, bedzebub, beual, and all the damned souls, in the mighty names of jehovah, adonai, elohah, and sabaoth, which latter was the god of abraham, isaac, and jacob, who dwelt in the urim and thummim. when the damned souls flung in the face of the exorcist that he was a sinner, and could not get the treasure from them, the priest-sorcerer had to reply that

in a perpetual state of fear. it is thus that in all agea and under every latitude, side by side with philosophical speculations of the highest character, one always finds the reliffion of the raime* in india it was the work of the lowat dergy; in rome, that of the higheat potuiffa. but then, have they not as authorify their greatest sunt, augustine, who declares that "whoever believes not in the evil spirits, refuses to believe in holy writ* therefore, in the second half of the nineteenth century we find the counsel for the sacred congregation of bites (exorcism of demons in- cluded. father ventura de rauhca, writing thus, in a letter published by des mousseauz in 1865 "we are io full magic! and, under false namea, tbe spirit of lies and inq>adkity goes on perpetratidj his horrible depred

JASMUHEEN THE FOOD OF GODS

all stages are precious, and also to remind us that there is one multi-faceted goddess, always present, always sacred. then we have some of the hindu goddesses who the hindu s believe are all aspects of the one divine mother goddess. durga. also called devi in india where all goddesses are one as all are different aspects of the divine feminine. devi took the name of her enemy after she slew the evil demon durga in battle while riding on a tiger. lakshmi. goddess of abundance, the shakti force of vishnu. kali. the triple goddess of creation, the animating force of shiva, the destroyer. kali s role is to face our fears. shakti. the animating force of the universe, shakti unites us with the divine, cosmic, orgasmic energy of life. next we have some of the celtic goddess. the lady of the lak

ommunication. this innernet good news station is incorruptible as it can only be accessed by those whose 6th and 7th senses, and hence their pituitary and pineal glands, are open and tuned to the dow power channel. as we have already mentioned, dow power is, by its very essence, incorruptible. however, this suggestion brings in another interesting discussion and that is the perception of good and evil, wrong or right, corruptible and incorruptible. in a tantra view all is perfect and all is borne from god and is one. there is no wrong, no right. in this reality people are gods in forms, and as bio-systems of energy we are encoded with the same software programs that drive the cosmic computer called god. as we are creative gods with free will neither the intelligent quantum and virtual fiel

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f the uncertain rumble of horses and of heavy waggons or lumbering wains. next moment, all subsided into total stillness; but the distant light seemed to flicker, as if in recognition or answer to the strange sound. half a dozen times he paused, and turned as if he would remount almost flee for his life upward, as he thought; for this might be the secret haunt of robbers, or the dreadful abode of evil spirits. what if, in a few moments, he should come upon some scene to affright, or alight in the midst of desperate ruffians, or be caught by murderers! he listened eagerly. he now almost bitterly repented his descent. still the light streamed at a distances; but still there was no sound to interpret the meaning of the light, or to display the character of this mysterious place, in which the

parably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this they considered the convicted adversary, or lucifer, lord of light that is, material light eldest son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and hardening in the degradation and i

man of anything the fire. and they chose that as his shadow, as the very opposite of that which he really was; honouring the master through his servant; bowing before the manifestation, eldest of time, for the timeless; paying homage to the spirit of the devil-world, or rather to beginning and end, on which was the foot of the all, that the all, or the last, might be worshipped; propitiating the evil principle in its finite shows, because (as by that alone a world could be made, whose making is alone comparison) it was permitted as a means of god, and therefore the operation of god downwards, as part of him, though upwards dissipating as before him, before him in whose presence evil, or comparison, or difference, or time, or space, or anything, should be impossible: real god being not to

the quickening and the sharpening of the intellect, as seeking wings devil-pinions wherewith to sail into the region 82 the rosicrucians. only of its own laws, where, of course, it will not find god. then step in the mathematics, then the senses, then the reason, then the very perfection of matter-work, or this world s work, sets in engines of which the satanic powers shall realise the work. the evil spirit conjures, as even by holy command, the translucent sky. the archangelic, clear, childlike rendering-up in intuitive belief, intense in its own sun, is faith. lucifer fills the scope of belief with imitative, dazzling clouds, and built splendours. with these temptations it is sought to dissuade, sought to rival, sought to put out saints sight sought even to surpass in seeming a further

. 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 faculty, with his power of propagation, only in his fallen state, that is, his gods only came to him in his fallen state. as one of two things must of necessity be under the other, and as one and two are double in succession, one being, as a matter of course, before the other, and positive or particled, existence being in itself denial of abs

JESSUP MK THE CASE FOR THE UFO

inning skipper shouted all hands below for a lusty drink session, after which all rowed ashore. in haiti, someone talked. the plot failed when the insurance companies dug up evidence to indict the bribing shippers. at the trial in boston, the shippers admitted guilt. parker escaped conviction, as the judge ordered a new trial on the charge of barratry. perhaps the last echo of the marie celeste's evil fate intervened to cheat justice. for within three months parker died. six months later his mate was dead. all the conspiring firms by this time had bankrupted, and one of their members committed suicide. thus the log book of the most ill-fated brig in history was closed forever. there are several facts which we must stress. first, the upper rigging of the ship was slightly damaged, as if som

K AMBER THE BASICS OF MAGICK

are especially gifted. usually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces of magick are neutral, various the basics of magick get any book for free on: www.abika.com 11 systems may take on the qualities of good and evil. there is so-called white magick or good magick, black magick or evil magick, and gray magick between them. when many people refer to white magick they mean magick for unselfish purposes, also healing and mental influence with specific permission. by black magick they refer to magick for self-interest and healing *without* specific permission. using magick to forcefully control another's will

le on the occult fringe who claim to be, possibly even think they are 'satanists, devil worshipers, or black magicians. these people are most likely charlatans, hoaxters, dablers, or merely misinformed. they may be attracted by the 'art' of black magick, or even by the 'glamor' of doing something against the 'rules. but a real black magician is very dangerous. because he has dedicated his life to evil. we usually think of 'white magick' as having *unselfish intent, and (in the extreme case) of 'black magick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *co

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

religious and literary virtuosity, edited by isadore twersky (cambridge: harvard university press, 1983. 3. nahmanides. abrams, daniel. gorality in the kabbalistic school of nahmanides: preserving and interpreting esoteric traditions and texts, h in jewish quarterly review, vol. 3, no. 1 (tubingen: j. c. b. mohr [paul siebeck] 1996. dan, joseph. gnachmanides and the development of the concept of evil in kabbalah, h jewish mysticism, volume iii: the modern period. northvale- jerusalem: jason aronson inc, 1998. 20081 7. funkenstein, amos. gnahmanides symbolical reading of history, h in studies in jewish mysticism, edited by j. dan and f. talmage (cambridge: association for jewish studies, 1982. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical

f. scholem, kabbalah [1974, pp. 55-6. references to the cohens. ek pp. 36-7; translations 151-182; ok pp. 355-64. dan, joseph. gthe emergence of messianic mythology in 13th-century kabbalah in spain, h in occident to orient: a tribute to the memory of a. scheiber, edited by robert dan (budapest: akademiai kiaido/ leiden: e. j. brill, 1988. also jmii: chapter 9. gsamael, lilith, and the concept of evil in early kabbalah, h in ajs review, vol. 5 (cambridge: association of jewish studies, 1980; in essential papers on kabbalah, edited by lawrence fine (new york: new york university press, 1995. also jmii: chapter 11. further, see. kanarfogel, ephraim. grabbinic figures in castilian kabbalistic pseudepigraphy: r. yehudah he-hasid and r. elhanan of corbeil, h in journal of jewish thought and phi

hniques, not the least of which are various types of letter and name mysticism (though many of the hermeneutic conventions concerning words and letters, such as gematria, are more accurately considered rabbinic, not kabbalistic. topics are diverse: the progression of cosmic cycles, mystical explanations of the mitzvot, the interplay of humankind with the ultimate god, the source and reason behind evil, creation and the end, the mystical significance of the holidays, angels and demons, the transmigration of souls.indeed, a ranging literature full of unpredictable interpretations of scripture. 11. idel, kabbalah: new perspectives (new haven: yale university press, 1988. see in particular chapters 6, 7, and 8. 12. on considering the german hasidim an important source for non-sefirotic kabbala

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

inen (1998: 92: gsaturn is star of the sun, sun is star of the king h. although saturn has been also written as mul kurmar.(tu).ki, this does not denote ewild/barbaric god f martu who represents amorites in sumerian mythology, but saturn as the star of their land amurru; this is apparent from the determinative of land kur and the use of the same name to denote mars, which is related to all things evil and foreign. figure 11. some variants of saturn in cuneiform: muludu.idim.sag.u, mul2genna and dnin-urta, which was earlier read as dnin.ib (g69. genna consists of two symbols (ge/inna, which could also be read as tur.di (or tur.ti. 27 mars of all the names of mars, at first glance two gods strike the eye at once: nergal and gibil. nergal was one of the greatest (if not the greatest) of the g

is could also explain the strange name of mars: mulgig (g85) eblack star f. mars was connected with the akkadian fs hostile neighbours, e.g. it belonged to the gstars of amurru h; thus, it was always the last of the planets. appellations mulnim.maki estar of elam f (g312) and mulman.ma ethe other star f, estrange/foreign star f (akkadian mul.anumma) prove mars to be connected with the strange and evil. there is no need for comments for names such as mulahu ethe other star f, mulnak(a)ru (g293) ehostile star f, mulka5.a or mulsarru erebellious star f, mullimnu ewicked/nasty star f (g360. the designation kakkab la minati eunpredictable star f expresses the idea that mars is a star that gchanges its place all year round h (gossmann 1950: 180; the same is suggested by the name mulnu.me.a (g304

KETAB E SIYAH

ndure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. our dearest brother, satanael, the best of us, he whom we all honour above all others, he who shines most bright amongst us, has betrayed us, our kingdom and our father. with his clever speech and cunning deceit has he blinded our father to his evil, seducing that most great and noble king, worthy of naught but love and fealty, and, serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, 7 speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in f

right eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his best-loved son. we must go to our most beloved father and petition with him to hear our sorry news of the treachery of our brother who is not fit to call himself elohim. we must bring an prosecution before satan brings his own false accusation, spoken through lips black with deceit. we must open our father's eyes to this most terrible crime before it is complete and he and we are ruine

e the voice of auriel, the fourth of the brothers for they were my brethren no more "what proof" he inquired "what proof shall we bring to make firm our prosecution so that with cunning and clever words the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his evil and thus stem its monstrous tide? if we cannot bring proof of his sin then how can we deliver our father from the serpent's tongue? yet what proof is there of his guilt that we can show before our lord whose eyes see all truth and yet now see not this perfidy that has the seed of ruin in its cankered womb. what testimony then shall expound his guilt that all the world may know of it and make

en 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 majestic, my god, my lord, my father, be merciful upon this, your son; forgive my tongue that speaks such ill. i weep that i must speak these words to you, sullying this most noble spire by the sins and wrong of which they tell. how it sorrows my heart that this kingdom of yours should endure to

that the world split asunder than that i must speak this dire report. yet it must be spoken. your dearest son, satanael, the best of us, 14 he whom i honoured above all others, he who shone most bright amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a gulf of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such 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

KNOWLEDGE LECTURE ONE

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 fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to am

alance. he also has to name the guardian of the gateway who prevents his passage, and when all these are propitiated, the plea of the hall itself cries out against his steps, saying "because i am silent, because i am pure" and it must know that his aspirations are pure enough hand high enough for him to be allowed to tread upon it. he is then allowed to announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him "who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for tho

KNOWLEDGE LECTURE THREE

symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles t

KNOWLEDGE LECTURE TWO

ius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the

L 001

copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his

LAITMAN M BASIC CONCEPTS IN KABBALAH

t shells. to receive absolute fulfillment, we must acknowledge the need for spiritual elevation above matter. there are two paths in our world to reach that goal: the path of the spiritual ascent (kabbalah, and the path of suffering. the path of kabbalah is a path of independent and voluntary realization of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of excitement, joy, taste for living, and pleasure disappears from that person s everyday life. this is the state of our generation, where material abundance gives rise to a sensation of spiritual hunger. we start searching for other sourc

any motion is opposite to our nature. we are born and we grow as absolute egoists, caring only for ourselves. being egoists is what makes us opposite from the creator, who vitalizes all nature. however, as we fall under the influence of society, we begin to understand the need for mutual aid, though its measure and direction depend on the society s level of development. by creating our ill will (evil inclination) and by giving us kabbalah as a counterbalance, the creator enabled us to eliminate the manifestation of egoism and attain delight without shame. there are two kinds of laws in kabbalah those with regard to other people and those with regard to the creator. however, both of them are intended to make us similar to the creator. it is utterly unimportant to us whether we act for the

creator feel that he is absolutely kind. kthey explain that he cannot cause even the slightest pain to anyone in the world because egoism, the will to enjoy for oneself, the cause of every unpleasant sensation, is absent in him. we do harm to others for the sole purpose of satisfying our own want for something. if this feeling did not have a constant grip on man, there would be no foundation for evil in the world. since we perceive the creator as absolutely perfect and whole, the absence of the will to acquire in him leads to the absence of any evil in him. if this is the case, then he should appear to us as absolutely kind, a sensation that seizes every one of us in moments of joy, delight, and fulfillment. however, since everything we feel comes from the creator, all of his creatures sh

outcome will accept and understand the unappealing form of the object during its development. this is why people often draw the wrong conclusions, failing to foresee the final outcome. in fact, the creator s ways of governing our world are purposeful and manifest only at the end of development. in his attitude toward us, the creator is guided by the principle of absolute good, without a trace of evil; and the purpose of his governance is evidenced in our gradual development. finally, we will become able to receive all the goodness that was prepared for us. surely, this goal will be achieved in accordance with his plan. two paths of development in the right direction are prepared for us: a path of suffering that compels us to escape it. we do not see the goal and are forced to run away fro

. this path is called "unconscious evolution" or "a path of pain" the path of conscious, painless, and quick spiritual development by following the kabbalistic method, t h e e s s e n c e a n d t h e p u r p o s e o f k a b b a l a h 43 which facilitates a quick attainment of the desirable result. the purpose of all the laws of development using the method of kabbalah is to recognize the good and evil within us, and develop recognition of evil. by observing the spiritual laws, we can rid ourselves of all evil. this is because the difference in one s development creates either a deeper, or a more superficial, recognition of evil, and a more powerful or less powerful desire to be rid of it. the source of all evil is our egoism because it is opposite to the nature of the creator, who wishes t

LAITMAN M FROM CHAOS TO HARMONY

the adhesive that joins the cells and the organs as a living body is the altruistic relationship among them. thus, it follows that the force that creates and sustains life is altruistic, a force of giving and sharing. its objective is to create a life based on altruistic existence, harmonious, and balanced among all its elements. 61 4 breaching the balance o man! seek no further for the author of evil; thou art he--jean-jacques rousseau, the creed of a savoyard priest for man is the cruelest animal--friedrich nietzsche, thus spake zarathustra man is the only animal that blushes. or needs to--mark twain, following the equator except for the human ego, all of nature s elements operate according to the law of altruism. they are in balance with their environments and create harmonious systems

r excellence, the national geographic society hubbard medal for distinction in exploration, discovery, and research, and the albert schweitzer prize. when i asked her about the discovery that impressed her most, she replied that after long years of living in nature, she felt nature s inherent force of love. she said that she began to feel and hear nature, and that she felt love, that there was no evil force, only thoughts of love. through long years of living in the jungle and merging with the primates, goodall began to understand their emotions. she discovered that primates understand nature and experience the love in it. no doubt, such an experience is exciting. however, this is not the kind of balance we were referring to in this book. the most sublime feeling that the return to nature

LAITMAN M KABBALAH REVEALED

n kabbalah made its debut about 5,000 years ago in mesopotamia, an ancient country in today s iraq. mesopotamia was not only the birthplace of kabbalah, but of all ancient teachings and mysticism. in those days, people bekabbalah: then and now 25 lieved in many different teachings, often following more than one teaching at a time. astrology, fortune-telling, numerology, magic, witchcraft, spells, evil eye xall those and more were developed and thrived in mesopotamia, the cultural center of the ancient world. as long as people were happy with their beliefs, they felt no need for change. people wanted to know that their lives would be safe, and what they needed to do to make them enjoyable. they were not asking about the origin of life, or most important, who or what had created the rules of

r self-centered oppositeness from nature by choosing technology, we should have changed our egoism to altruism, and consequently to unity with nature. in kabbalah, the term used for this change is tikkun (correction. to realize our oppositeness from the creator means that we must acknowledge the split that occurred among us (human beings) five thousand years ago. this is called the recognition of evil. it is not easy, but it is the first step to true health and happiness. 30 kabbalah revealed the global crisis has a happy end over the past 5,000 years, each of the two factions that tore from mesopotamia evolved into a civilization of many different peoples. of the two primary groups, one became what we refer to as western civilization, and the other became what we know as eastern civilizat

f humanity as a means of acquiring fulfillment through similarity with nature. the process of acquiring fulfillment, the tikkun, will not happen all at once and not simultaneously for everyone. for a tikkun to occur, a person must want it to happen. it is a process that evolves out of one s own volition. correction begins when a person realizes that his or her egoistic nature is the source of all evil. it is a very personal and powerful experience, but it invariably brings one to want to change, move from egoism to altruism. kabbalah: then and now 37 as we have said, the creator treats all of us as a single, united created being. we have tried to achieve our goals egoistically, but today we are discovering that our problems will only be solved collectively and altruistically. the more cons

es will evoke the reshimot that will show us what being more altruistic means. every time we decide that we do not want to use this or that desire egoistically, the reshimo of that state is considered to have completed its task, and moves on to make room for the next. this is the only correction we are required to make. kabbalist yehuda ashlag phrases this principle in these words: kby hating the evil [egoism] in earnest truth it is corrected. and then he explains: kif two people come to realize that each hates what one s friend hates, and loves what and whom one s friend loves, they come into perpetual bonding, as a stake that will never fall. hence, since the creator loves to bestow, the lower ones should also adapt to want only to bestow. the creator also hates to be a receiver, as he i

the inferior one. human nature, or egoism, is discovering how opposite it is from nature, or altruism. this is why so many people feel distressed, depressed, insecure and frustrated. in short, the crisis isn t really happening on the outside. even though it certainly seems to take up physical space, it is happening within us. the crisis is the titanic struggle between the good (altruism) and the evil (egoism. how sad it is that we have to play the bad guys in the real reality show. but don t lose hope xas in all shows, a happy end awaits. 3. determining the best solution. the more we recognize the underlying cause of the crisis, namely our egoism, the more we ll understand what needs to be changed in us and in our societies. by doing so, we will be able to de-escalate the crisis and bring

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

d alone in this world, or in other worlds, one s search for the self would inevitably lead to a search for the creator. there are two lines that reveal the creator s influence on his creations. the right line represents his personal providence over each of us, regardless of our actions. the left line represents the providence over each of us, depending on our actions. it stands for punishment for evil deeds and reward for good ones. when we choose a certain time to proceed along the right line, we must tell ourselves that everything 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 fro

e with him "if i am not for me, thenwho is forme? and if i am only concerned with myself, then what am i" these contradictory statements reflect the conflicting attitudes we face when considering our efforts to attain a set personal goal. on the one hand, we must believe that there is no one to turn to for help but ourselves, and act with the certainty that our good deeds will be rewarded and our evil deeds will be punished. we, as individuals, must believe that our own actions have direct consequences, and that we build our own futures. on the other hand, we must say to ourselves "who am i, to be able to defeat my own nature by myself? yet, no one else can help me, either" providence of the creator if everything happens according to the creator s plan, then what good are our efforts? as a

nce, when we observe the disparity between our emotions and our reason, we begin to consider ourselves as sinners. when we understand that the creator wants to bestow only benefit and good, we realize this is possible only by drawing closer to him. thus, if we feel distanced from the creator, we perceive this as "bad" and then we consider ourselves to be sinners. but if we feel ourselves to be so evil that we cry out to the creator to save us, asking the creator to reveal himself to give us the power to break out from the prison of our egoism into the spiritual world, then the creator will help us instantly. it is for this form of human condition that this world and the higher worlds were created. when we reach the level of absolute sinner, we can cry out to the creator and eventually rise

would still arrive at the same result, because that result has been predetermined by the creator. the dining table- 57- therefore, one who wishes to live a life of truth must, on the one hand, obey the laws of society and of nature just like everyone else, but on the other hand, must also believe in the creator s absolute rule over the world. all of our deeds can be divided into good, neutral or evil. our task is to elevate our neutral deeds to the level of good ones. we can accomplish this by being aware that, even as we are performing the deeds, ultimately, the will of the creator shall rule. for example, when we are ill, while we are aware that a cure is completely in the hands of the creator, we should take the medication prescribed by an established physician and believe that the doc

in focus is on glorifying the spiritual and the creator, irrespective of oneself or of one s own condition. when we begin checking how serious our attitude is toward the spiritual, and how close we are to perfection, it becomes obvious that we are still immersed in petty egoism and cannot lift a finger for the sake of others or the creator. inner motion and development- 107- having discovered the evil in ourselves, we must strive to oust that evil, and must apply our utmost efforts to this task. we must also pray to the creator for help as soon as it is clear that we are unable to transform ourselves without assistance. thus, there become two opposite lines in a person. alongside the right line, we feel that all is in the power of the creator and, therefore, all is perfect. so we do not wi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s preventing its onset. by so doing, one can evolve consciously, through reasoning, and thus the kli (creature) learns to become aware of its oppositeness from the light. the wisdom of kabbalah is a method that 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 40 helps us evolve through knowledge instead of through pain, and it is appearing today to allow humankind to acknowledge the evil that lies in egoism before it fully manifests itself, inflicting horrendous ruin in all aspects of life. hence, the wisdom of kabbalah as the means to achieve both our evolution and the purpose of creation should reach all of humanity. the more people engage in kabbalah, and the more we circulate it throughout the world, the better off we will all be. baal hasulam writes about it very clearly

em within these worlds. in this state, kabbalists feel the forces that operate in reality and begin to independently and wisely participate in the process. the wisdom of kabbalah shifts one from progressing through the negative force that pushes from behind, to easy and rapid progress through the positive force that pulls from ahead. kabbalah is unique in that it develops our ability to recognize evil and acknowledge it. it develops subtle, keen insights of good and bad. the difficulty in discerning good from evil is that the real evil our ego seems good to us. we are accustomed to treating our egos as a means to evolve. in fact, our pleasures, our livelihoods, our very essence and our personal selves are felt in our egos. kabbalah helps to discern what causes harm, how it can be mended, a

e will flourish and thrive. such recognition will force us to replace our nature. actions such as mass meditation do not promote humanity to the creator, meaning to the altruistic nature. they are predicated on our being able to maximize the use of our egoistic forces; hence, no single plan of humanity will help to improve our world. these actions will eventually lead to quicker disclosure of the evil pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 162 in our egoism. in fact, any bonding of many people to achieve a common goal, positive or negative, accelerates the disclosure of evil, but this is not a desirable way for progress. the optimal evolution occurs only when one draws light from above. the spiritual force exposes the flaws as well as corrects them, but to do that, th

eneral society. the rules we learn by education are not innately known to us. it is not clear that this is how they actually exist in the world, but our educators persuade us in various ways that it is so, and that this is a path worth treading. if children could see for themselves that something was wrong, they would not do it. if one does not understand personally that it is bad to be cruel and evil to others, if one fails to see that theft is a negative phenomenon, society demonstrates this by penalties it attaches to such actions. if we were aware that there was a law of reality that determined that if we stole, nature would respond with a negative reaction, we would not do it to begin with. if we knew that the penalty n a t u r e s l aw s 179 for stealing was illness or that something

s attitude to reality. if the creature progresses toward this goal willingly, through resembling oneself to the creator, that person will experience the revelation of the creator as an increasing flow of abundance. conversely, if the revelation of the creator unfolds unwillingly, meaning when the creature does not exert to resemble the creator, the revelation will be perceived as threatening and evil, induced by the disparity of form between the egoistic individual and the upper bounty, whose nature is bestowal. disclosure of the creator in a state of disparity of form brings darkness to one s life. this darkness is the back side of the upper light. the upper light already fills us, but we are presently unable to discover it, and the appearance of the darkness serves as a clarion that inv

LAITMAN M THE KABBALAH EXPERIENCE

rn how to use it wisely. today, however, all scientific and technical discoveries bring harm to man, since they only show us how imperfectly we have developed. hence we can only conclude that all human activity should be strictly determined by its intention for the creator. if our intention matches the goal of creation, then we ll develop pleasantly. if not, we will suffer, but only to reveal the evil inside us, to understand and correct it, ultimately achieving the same goal through anguish. w h y i s r e c e i v i n g f o r m y s e l f e v i l? q: if the creator made a world in order to bestow his abundance to the created beings, then what s wrong with wanting to receive everything for oneself? why is it perceived as evil? why was it necessary to create a world so imperfect, and a creati

ke 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 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

elf-satisfaction develops, and they begin to take pride in their efforts. it is a good idea to be careful of such gratifications. however, the efforts should continue regardless of one s conclusions about oneself. naturally, before we cross the barrier between our world and the spiritual one, all our efforts stem from the will to get something for ourselves. but these efforts gradually expose the evil in us, making us feel as though we are growing worse. for example: i would always drive my neighbor in my car, lend money to friends and help my relatives. these acts gave me satisfaction and made me respect myself, until i suddenly saw that my behavior stemmed from pure selfishness. i wanted to think well of myself, to be highly spoken of, to maintain what i had been taught to do, and thus p

lie. when you really do begin to hate that situation, and hate that lie of lo lishma because you have now discovered the truth, you can compare the two and clearly see where the deceit lies. if you begin to feel the light of lishma within the situation of lo lishma, you will see how deep that situation of lo lishma is, and you will feel you must get out of it, but can t! you will already see the evil and despair because you can t escape that situation on your own. at that point, the exodus occurs. the passage from lo lishma to lishma is exactly like a seed that rots and gives life to something new. q: will we be unable to enjoy life in another way after the restriction! it s as though there is no connection between the spiritual worlds and the material worlds. before we learn to give, wil

or takes care of that; he guarantees that we always remember him. the guidance is to show us how we can make that contact last! just imagine for a moment that you have lost contact. think of ways you can make it stronger. make any effort to maintain it. gradually, your efforts will accumulate and become a single aim directed at the creator. c o n t ac t t h r o u g h e v i l q: how do we discover evil, and for what purpose? a: if you remember the idea of creation and its goal, all your calculations will stop being passive. instead, they will become vessels, or aims with which we contact the creator and feel him. every negative attribute in us becomes a means to an end. there is no other way to make contact with the creator--only through our negative attributes, through the evil. the revela

LAITMAN M THE PATH OF KABBALAH

ator. hence, the study of kabbalah must be correctly directed; thoughts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and the degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and our levels of ability to sense the creator. that is the only topic of discussion of the torah. that is also the only thing we speak of in our daily lives, because we talk about our feelings. in fact, all we feel is the influence of the creator. everything a

ah also awakens a certain spiritual illumination, but the intensity of the light during the study of kabbalah is much stronger than when studying other writings. t h e pa t h o f k a b b a l a h 26 however, we must make sure we are studying in the right path of instruction, otherwise the opposite result may be achieved: the more we study, the more we will feel righteous instead of feeling our own evil (which is the desired result. feeling our own evil would make it easier for us: just imagine studying for several months, each month feeling that you are becoming meaner and meaner. can you really call that sensation pleasant? not at all! however, this is the truth! if you keep feeling better about yourself, you are learning a lie, a pleasant one, but still a lie. on that basis, society can b

rst 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 desires for power and sex) don t disturb us, as long we are not ashamed of them and don t understand that they are, in

en go above them, above our reason, meaning that we must follow our feelings. the above reason route is based on trial and error. everyone who starts to walk in that direction must stumble in it and rise again with one s own strength, and begin to perceive daily circumstances as assistance from above for one s spiritual progress. there are many forces that were created by the creator, such as the evil eye, slander, etc. their one and only purpose is to teach us to control ourselves. the golden rule states: walk humbly with thy god (micah 6:8. one must hide one s goals even from one s own egoism, let alone that of others. however, this does not mean that we should dress or act any differently than is customary where we live, or refrain from contact with people. but when around strangers, co

the dark without knowing there is light. the greater the disclosure, the greater the sensation of the creator; the greater the concealment, the greater the sensation of the sitra achra. if the creator is totally concealed in our world, then all our forces turn against him. the truth is that the impure forces in our world are very weak compared to the impure forces in spirituality. our egoism, our evil force, is tiny. the higher we climb and the greater the disclosure of the creator becomes, so grow the forces that oppose the creator. these dark forces continue all the way from this world through the world of atzilut. the pure forces (the creator) and the impure forces (the sitra achra) remain parallel throughout the climb from bottom to top. c h a p t e r 1 .1 2 q u e s t i o n s& a n s w

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ial world, and the latter the direction of the self within; by the union or harmonious working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into lower worlds, though they may not have been familiar with all the details. a treatise named the gates of light is quoted by bro. a. e. waite in this connection as follows: 190. he who knows the

e veils of matter from each, until finally this lowest level of complete materialization is reached, where the great struggle for supremacy between the inner and the outer man, between the spirit and the flesh, between the real self and the unreal selves in veils built round it, has to be fought out on the chequer-work floor of our present existence among the black and white opposites of good and evil, light and dark-ness, prosperity and adversity; and he can watch the upward return of those who conquer in the strife and, attaining their regeneration and casting off or transmuting the gworldly possessions h acquired during their descent, ascend to their source, pure and unpolluted from the stains of this imperfect world(*op. cit. pp. 64-66) 280. on the ladder appear three emblems, a cross

by making a strong etheric shell round them, even while we radiate all love and kindly feeling upon the unfortunate vampire. 369. the constantly repeated charge to see that the lodge is close tyled should bring to our minds a succession of useful warnings; and whenever we hear it we should remember to ask ourselves: gis my heart full of the divine love, and have i kept it close tyled against all evil and foolish thought since last i heard these mystic words? h 370. so when this question comes now, just before the opening of the lodge, it serves to remind us of the instant necessity of bringing ourselves into the right frame of mind for the wonderful piece of work which we are going to do. 371. the egyptians taught that this phrase had yet another meaning, though one which scarcely concern

f a member should make this s c carelessly and without thinking what ho is doing, he opens himself up to influences of which he is unaware, for which be is unprepared; and things may happen which should not happen. it is this idea which is at the basis of the grossly exaggerated and misleading statement that a man who takes the holy sacrament in the church, while permitting his mind to be full of evil, really eats and drinks damnation to himself. the man who receives the holy communion becomes a very high centre of radiating force, and is also made receptive to the highest degree; let him be sure therefore to eliminate evil thoughts, lest such thoughts may draw into him other influences like unto themselves. it is the same with the masonic s c. he who performs it as a salutation to another

the officials are duly present. it has in reality another and far more important function, as i have explained. 409. several interesting points of symbolism are brought out in the apparently curious answers which are given with respect to the duties attached to the various offices. the physical body should protect the lodge of a man fs soul from the dangers of the outer world, from temptations or evil influences. the t. is ordered to keep out all cowans and intruders to freemasonry, and when we recollect that the word gcowan h is simply the greek kuon, a dog, and that from time immemorial the dog has been used as a symbol of violent animal passions, we shall readily comprehend what the work and office of the t. are intended to typify. 410. the etheric double, in the person of the i. g, als

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ture 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 which they were intended, and that within these religions there have been schools of the mysteries to offer to

, let us say, the 33 would confer stupendous spiritual power, and in another, less worthy, the powers given would be much smaller, because of the candidate s incapacity to respond fully to them. in such cases a fuller degree of power will manifest itself as greater advancement is made in the development of character. it also appears to be possible for power to be temporarily withdrawn in cases of evil-doing by one of the brn, and to be restored later when the evil-doing has ceased. 42. all this may seem a little bewildering to the student of the form side of masonry; and indeed it is a fact that there is but little means on the physical plane of judging the inner effect of a given degree without reference to those who may be working it. it may however be generally stated that the chief lin

alming their dead; they hoped to preserve a definite link on the physical plane which would operate to draw them back to rebirth among their own people. that it did so operate in many cases seems to have been a fact, although the will of the re-incarnating ego would doubtless have been sufficient to achieve the same result. the custom was not altogether a good one, because if the body of a man of evil life is embalmed, a good deal of additional power is thereby left to him after death; he may more easily materialize and operate on the physical plane in undesirable ways. it is on the whole fortunate that the practice has not persisted. 71. other deities 72. many other deities were reverenced in ancient egypt, in much the same way as numerous gods are adored to-day in india; and in every cas

ed before him, some of them of a terrifying and some of a seductive nature, so that it might be seen whether his courage and coolness remained perfect. he drove away all these appearances in turn, each by its own special sign and word; but at the end, all these combined bore down upon him at once, and in this final effort he was instructed to use the mightiest word of power, by which all possible evil could be vanquished. a course of instruction along these lines was given to those candidates whom the priests deemed suitable, so that at the end of their training they were thoroughly versed in the knowledge of the astral world, and able to wield its powers freely in waking consciousness. 133. the mysteries of serapis 134. the second degree of the egyptian mysteries corresponded somewhat clo

em from their former states of barbarism. he taught them the cultivation of the earth, gave them a body of laws, and instructed them in the worship of the gods. having made his own land prosperous, he set out in like manner to teach the other nations of the world. during his absence the land of egypt was so well ruled by his wife, isis, that his jealous brother typhon (set, the personification of evil, as osiris was the personification of good, could do no harm to his kingdom; but on the return of osiris to egypt typhon made a conspiracy against him, persuading seventy-two other persons to join him, together with a certain queen of ethiopia named aso, who chanced to be in egypt at that time. he secretly measured the body of osiris, and caused a beautiful chest to be made of exactly the sam

LEFT HAND PATH AND RIGHT HAND PATH

ment of the self over other goals to belong to the left-hand path. this usage of the terms is invoked almost exclusively by self-proclaimed followers of the left-hand path; followers of religions described as "right-hand path" argue that this means of dividing religions is a mislabeled or false dichotomy. origins throughout history, many cultures have regarded the left hand and left-handedness as evil. this tendency can be seen in the dual meaning of the word right, in the etymology of words such as sinister, which in latin means both left and unlucky, and in taboos such as the islamic prohibition against touching holy texts with one's left hand. consequently, the left hand has often been used as a symbol for the rejection of traditional religion. the word right as used with hand in the ol

LEMEGETON

ey of solomon this digital edition by joseph h. peterson, copyright 1999. all rights reserved. note: a considerably enlarged edition of the lesser key of solomon is now available from red wheel/weiser publishers. see listing at amazon.com (isbn: 157863220x) for more details. lemegeton clavicula salomonis or the lesser key of solomon detailing the ceremonial art of commanding spirits both good and evil edited by joseph h. peterson, kasson, mn 55944 usa march 27, 1999 copyright 1999 contents* acknowledgements* introduction* notes to introduction* preface from harl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscripts onto m

ngs, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. tyaneus only exercised the natural magic by which he perforned wonderful things. philo hebreus saith that true magic by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs and kings have studied it. nay amongst the persians none might reig

LETTER FROM A LUCIFEREAN

granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the age of christianity s grip upon the world was passing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the news of the world which had somehow found its way into the house which made much of his death and the devilworshippers who attended his funeral in hastings. my new friend was instrumental in feeding my passion for knowledge- he introduced me to the writings o

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

inctions which separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burton russell contemptuously dismisses contemporary, religious satanism as represented by anton szandor lavey, the church of satan, and the temple of set. russell, obviously irritated by what he characterizes as satan chic, asserts that satan is by definition evil. hence modern satanism s effort to recover the positive satan of the romantic poets is inherently meaningless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people s temple as a satanic group that merely used the name of christianity to disguise its true diabolism as if to imply that no

itive satan of the romantic poets is inherently meaningless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people s temple as a satanic group that merely used the name of christianity to disguise its true diabolism as if to imply that no truly christian organization could do anything bad or evil. the problem with this analysis is that western society is long past the stage in its cultural history where satan and satanism can unambiguously be equated with evil. the difficulties inherent in russell s assertion become evident as soon as one entertains its corollary, namely that christ and christianity are by definition good.however positively we might regard christianity, few of us woul

er than everyday speech to perceive how thoroughly satan s sinister associations have been diluted: we live in a world where, without a second thought, we consume deviled ham and devil s food, play devil s advocate, describe certain locations as hellholes, go out and have a devil of a good time, wake up feeling like hell, and so forth. in short, satan has come to represent much more than absolute evil. while satan and his minions sometimes still play their timeworn roles xi introduction even though times have changed, and always will, man remains basically the same. for two thousand years man has done penance for something he never should have had to feel guilty about in the first place.we are tired of denying ourselves the pleasures of life which we deserve. today, as always, man needs to

ad of waiting for his rewards in heaven. so, why not have a religion based on indulgence? certainly, it is consistent with the nature of the beast.we are no longer supplicating weaklings trembling before an unmerciful god who cares not whether we live or die.we are self-respecting, prideful people we are satanists! anton szandor lavey, the satanic bible xii introduction as representatives of pure evil, our culture has also invested the devil with many positive and attractive traits. a prime example of this is sex: because of the church s traditional aversion to sexuality, the diabolical has come to be associated with sex and sensuality. satan has also been portrayed as a proud, clever, creative nonconformist willing to question the status quo. in the modern world, all of these characterist

ion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrect

LIBER LXI

te. 12. scandal arose and with it schism. 13. in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete inititiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of th

LIBER 141

ence of an event which might involve that loss, or at least disappoint some reasonable expectation of that gain. in the particular case of employing this sacrament for the elixir of life, its misuse might cause premature old age, disease, or even death, as it is said; but we do not think that these results would follow the miscarriage of any other operation; we think that retribution is to be the evil and adverse reflection of reward, and on its plane. adepts will then shew prudence by experimenting thoroughly in minor operations, where failure does not imply irreparable disaster, until they have the knowledge and experience of this art which will give a reasonable confidence. viii of a theory of this art magical the theory of this art appears to us to involve certain cosmic hypotheses to

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

essing of god must be most earnestly invoked, so that the child shall be under his special protection. in other language, this is their theory: the act of love causes a magical disturbance in the aether or akasa of such a nature as to attract or create a disincarnate human spirit. all other sexual acts involving emission of semen therefore attract or excite other spirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are capable of separate existence, and of vampirising their creator. but voluntarily sterile acts create demons, and (if done with concentration and magical intention, such demons as may subserve that intention. thus, as levi testifieth, to graft a tree successfully, the graft is fixed by a woman while the man copulateth with her per vas nefandu

LIBER 777

myrrh caseara, all purges sulphates 24 siamese benzoin, opoponax. 25 lign-aloes. 26 musk, civet (also 'ian perfumes) orchis [satyrion. 27 pepper, dragon s blood, all hot pungent odours. 28 galbanum all diuretics. 29 ambergris[[menstrual fluid] all narcotics. 30 olibanum, cinnamon, all glorious odours alcohol. 31 olibanum, all fiery odours. nitrates 32 assafoe tida, scammony, indigo, sulphur (all evil odours. lead 32 bis storax, all dull and heavy odours. bismuth 31 bis[[no attribution possible] stramonium carbon table of correspondences 14 xlv. magical powers [western mysticism. xlvi. system of taoism. 0 the supreme attainment[[vision of no difference] the tao or great extreme of the yi king. 1 union with god shang ti (also the tao) 2 the vision of god face to face[[vision of antinomies]

places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings a

s. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens. hutamah jews jannat al-naim 8 deceivers. laza christians jannat al-firdaus 9 obscene ones. 1010 the evil woman or (simply) the woman. jehannum moslems jannat al- adn or al-karar table i (continued) 25 cxxviii. meaning of col. cxxvii. cxxix. 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 an

and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as t

kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. the hexagrams 49 figure. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, vacillation, wind, wood &c. 58 6 6 c of c tui pleasure, help from friends, still water. 59 3 2 d of= hw n dissipation, dispersion, turning to evil. 60 2 6= of c kieh joints of body, regular division. 61 3 6 e of= kung f inmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of trifles, a wonded bird, small divergences. 63 2 5= of! ki tzi help attained, complete success. 64 5 2! of= wei tzi incomplete success, foolish impulse, failure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my compl

LIBER ALEPH

(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. in the pure outrush of love in desdemona for othello was no flaw; but his love was marre

ure, she will being thee to dis-ease. free thereof every function of thy body and of every other part of thee according to its true will. this also is most necessary, that thou discover that true will in every case, for thou art born into dis-ease; where are many false and perverted wills, monstrous growths, parasites, vermin are they, adherent to thee by vice of heredity, or of environment or of evil training. and of all these things the subtlest and most terrible, enemies without pity, destructive to thy will, and a menance and tyranny even to thy self, are the ideals and standards of the slave-gods, false religion, false ethics, even false science. d the book of wisdom or folly 31 ae de lege motus (of the law of motion) onsider, o my son, that word in the call or key of the thirty aethy

e i reach forth mine hands against thee in the sign of the enterer, o son of my bowels, for with all my magical might i will that thou fight manfully and labour with diligence (with sword and trowel; say i) in this work. for this is the first and last of all, that thou bid every man do what he will, in accord with his own true nature. therefore also blast thou that lie that man is of a fallen and evil nature. for the word of sin is restriction, the doubt of his own godhead, the suppression of, which is the blasphemy against, his own holy spirit. saith not the book of the law that. it is a lie, this folly against self? therefore to every man, in every circumstance, say thou: do what thou wilt; and teach him, if he yet waver, how to discover his true nature, earnestly and with ardour, even a

itate verbi clamandi (of the need of shouting the word) e that striveth against his own nature is a fool, and wotteth not his will, darkening counsel in himself, and denying his own god, and giving place to choronzon. so then his work becometh hotchpot, and he is shattered and dispersed in the abyss. nor is it better for him if he do this for the supposed good of another, and for that other is it evil also in the end of the matter. for to manifest thine own division to another, and to deceive him, is but to confirm him in blindness, or illusion, and to hinder or to deflect him in his way. now to do thine own will is to leave him free to do his own will, but to mask thy will is to falsify one of the beacons by which he may steer his ship. my son, all division of soul, that begetteth neurosi

ion, as i have already shewn unto thee, and since also every event is inexorably and ineluctably interwoven in the web of that fate, as it is certain that every phenomenon is (as thou art sworn to understand .a particular dealing of god with thy soul. yea, and more also, it is a necessary rubric in this ritual of perfection. turn not therefore away thine eyes, for that they are too pure to behold evil; but look upon evil with joy, comprehending it in he fervour of this light that i have enkindled in thy mind. learn also that every thing soever is evil, if thou consider it as apart, static and in division; and thus in a degree must thou apprehend the mystery of change, for it is by virtue of change that this truth of beauty and holiness is made steadfast in the universe. o my son, there is

LIBER ARARITA

was deceived by none of these. all these i cast aside, crying: begone! so that all these faded from my vision. 11. also i welded together the flaming star and the sixfold star in the forge of my soul, and behold! a new star 418 that is above all these. 12. yet even so was i not deceived; for the crown hath twelve rays. 13. and these twelve rays are one. 3 ii r 0. now then i saw things averse and evil; and they were not, even as thou art not. 1. i saw the twin heads that even battle against one another, so that all their thought is a confusion. i saw thee in these. 2. i saw the darkeners of wisdom, like black apes chattering vile nonsense. i saw thee in these. 3. i saw the devouring mothers of hell, that eat up their children.o ye that are without understanding! i saw thee in these. 4. i s

LIBER ASTARTE

es. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complementary beings. 33. further of this matter. so also many have said truly that all is one, and falsely that since earth is that one, and ocean is that one, therefore earth is ocean. unto him good is illusion, and evil is illusion; therefore good is evil. by this fallacy of logic1 are many men destroyed. moreover, there are those who take the image for the god; as who should say, my heart is in tiphareth, and an adeptus is in tiphereth; i am therefore an adept. and in this practice the worst danger is this, that the love which is its weapon should fail in one of two ways. first, if the love lack any quality

d. and as many deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. yet if thou must symbolize them outwardly for the hardness of thine heart, let thine own blood, and no other.s, be spilt before that altar.2 nevertheless, forget not that this practice is dangerous, and may cause the manifestation of evil things, hostile and malicious, to thy great hurt. 45. concerning a further sacrifice. of this it shall be understood that nothing is to be spoken; nor need anything be spoken to him that hath wisdom to comprehend the number of the paragraph. and this sacrifice is fatal beyond all, unless it be a 1[.liber collegii sancti. task of a philosophus, point 5] 2 the exceptions to this rule pertain ne

LIBER B VEL MAGI

, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his

LIBER CCXLII AHA

the great guns! the assailants blench; they are driven from the foremost trench. the deadliest batteries belch their hell no more. so day by day fought well, we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours. the attack is over, save for the rare crack, long dropping shots from hidden forts. so is it with our thoughts! olympas. the hostile thoughts, the evil things! they hover on majestic wings, like vultures waiting for a man to drop from the slave-caravan! marysas. all thoughts are evil. thought is two: the seer and the seen. eschew that supreme blasphemy, my son, liber ccxlii 8 remembering that god is one. olympas. god is a thought! marysas. the .thought. of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and c

LIBER CORDIS CINCTI SERPENTE

it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. speech had done with us awhile. there is a light so strenuous that it is not perceived as light. 13. wolf fs bane is not so sharp as steel; yet it pierceth the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs

ack lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. liber cordis cincti serpente svb figvra ynda 19 34. on the threshold stood the fulminant figure of evil, the horror of emptiness, with his ghastly eyes like poisonous wells. he stood, and the chamber was corrupt; the air stank. he was an old and gnarled fish more hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; 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 s

courtesan pierced through by the spear of a swift rider through the city. liber cordis cincti serpente svb figvra ynda 21 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. 63. there will i make mine habitation; as for bridal will i come bedecked and anointed; there shall the consummation be accomplished. 64. o my darling, i also wait for the brilliance of the hour ineffable, when the universe shall be like a girdle for the midst of the ray of our love, extending beyond the p

and the humble ones with an ecstasy of abasement; all this shall transcend the known and the unknown with somewhat that hath no name. for it is as the abyss of the arcanum that is opened in the secret place of silence. 8. thou hast come hither, o my prophet, through grave paths. thou hast eaten of the dung of the abominable ones; thou hast prostrated thyself before the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted liber cordis cincti serpente svb figvra ynda 23 harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermilion; thou hast plastered thy cheeks with ivory enamels. thou hast played the wanton in every gate and by-way of the great city

an the moon; in the daytime i exceeded utterly the sun; in the byways of thy being i flamed, and dispelled the illusion. 10. therefore thou art wholly pure before me; therefore thou art my virgin unto eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evil. 13. they shall change in their destruction, even as two dark stars that crash together in the abyss, and blaze up in an infinite burning. 14. all this while did adonai pierce my being with his sword that hath four blades; the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus. 15. also he taught me the holy unutterable word ararita, so that i

LIBER CXCVII STORY OF SIR PALAMEDES

escapeth; but he, led to trichinopoli by an indian lad, seeth an elephant forced to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. sir palamdes, the saracen knight vi xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight.s own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child fs toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dw

cometh nestling to him. all the knights attain the quest. the voice of christ is heard .well done. he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. the high history of good sir palamedes the saracen 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

rest .he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined the seamen to his stinging whip. accurs.d of god, despising men, thy reckless oars in ocean dip, sir palamede the saracen! 22 ix sir palamede the saracen sailed ever with a favouring wind unto the smooth and swarthy men that haunt the evil shore of hind: he queried eager of the quest .ay! ay. their cunning sages grinned .it shines! it shines! guess thou the rest! for naught but this our rishis know. sir palamede his way addressed unto the woods: they blaze and glow; his lance stabs many a shining blade, his sword lays many a flower low that glittering gladdened in the glade. he wrote himself a wanton ass, and to the sea his tra

nd hot against his fellow men, he thought to end his purpose then. nay! let him seek new lands and seas, sir palamede the saracen! 29 xiii sir palamede is come anon into a blue delicious bay. a mountain towers thereupon, wherein some fiend of ages gone is whelmed by god, yet from his breast spits up the flame, and ashes grey. hereby sir palamede his quest pursues withouten let or rest. seeing the evil mountain be, remembering all his evil years, he knows the questing beast runs free. author of evil, then, is he! whereat immediate resounds the noise he hath sought so long: appears there quest a thirty couple hounds within its belly as it bounds. lifting his eyes, he sees at last the beast he seeks .tis like an hart. ever it courseth far and fast. sir palamede is sore aghast, but plucking up

his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace .now .tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case. sir palamedes, the saracen knight 99 let them that read my rime attest the same sweet unction in my pen. that writes in pure blood of my breast; for that i figure unto men the story of my proper quest as thine, first eastern in the west, sir palamede the saracen [this text was first published as a supplement to equinox i (4. it was reprinted in a volume on its own shortly afterwar

LIBER CXX

ech is of great gladness. open the doors to me, and i will declare the things that i have seen! horus hath become the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am justified, i come forth worthy at the gate. i am pure at the palace of the passage of souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss, for i am made as ye! i am he that cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lightene

LIBER DCCCLX JOHN ST

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

eath is represented by the hiereus, and life by the hegemon; they are identified with the greek god-forms of hades and demeter, with hermes and iacchus for invisible stations. t.s] liber dccclx 32 which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every side. yet since he has followed the voice of the officer who has prepared him, in this part of the ritual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he g

remarks about my body that i find everything wrong with it, and two grains of cascara sagrada necessary to its welfare. i wish i knew where i was! i don ft at all recognise what path i am on; it doesn ft seem like a path at all. as far as i can see, i am drifting rudderless and sailless on a sea of no shore.the false sea of the qliphoth. for in my stupidity i began to try a certain ritual of the evil magic, so called. not evil in truth, because only that is evil (in one sense) which does not lead to adonai (in another sense, all is evil which is not adonai) and of course i had the insane idea that this ritual would serve to stimulate my devotion. for the information of the z.a.m, i may explain that this ritual pertained to saturn in libra;1 and, though right enough in its own plane, is a

e of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine. i suffer from thirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of gebura

asi my mother rend her robes in anguish, and nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other

LIBER LIBERI VEL LAPIDIS LAZULI

naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i love thee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman

t foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed words, even the dreadful curse amri maratza, maratza, atman deona lastadza maratza maritza.maran! 52. then do they cook the shining god, and gulp him whole. 18 liber liberi vel lapidis lazuli 53. these are evil folk, o beautiful boy! let us pass on to the otherworld. 54. let us make ourselves into a pleasant bait, into a seductive shape. 55. i will be like a splendid naked woman with ivory breasts and golden nipples; my whole body shall be like the milk of the stars. i will be lustrous and greek, a courtesan of delos, of the unstable isle. 56. thou shalt be like a little red worm on a hood. 57. but

LIBER LIBRAE

be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. svb figvra xxx 3 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou bec

LIBER LVII

e those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two fir

e tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the on the qabalah 23 kundalini of the hindu philosophy* the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets t

and signifactory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is .air. by tarot .the fool. and by signification .an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of a lion [note added by ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working fro

orke] on the qabalah 31 9. the ennead, stability in change. derived from 2 and 3 by multiplication, 9= 32 (note all numbers divisible by nine are still so divisible, however the order of the figures is shifted) 10. the decad, the divine end. represents the 1 returning to the 0. derived from 1+ 2+ 3+ 4. 11. the hendecad, the accursed shells, that only exist without the divine tree. 1+ 1= 2, in its evil sense of not being 1. section ii 0. the cosmic egg. 1. the self of deity, beyond fatherhood and motherhood. 2. the father. 3. the mother. 4. the father made flesh.authoritative and paternal. 5. the mother made flesh.fierce and active. 6. the son.partaking of all these natures. 7. the mother degraded to mere animal emotion. 8. the father degraded to mere animal reason. 9. the son degraded to m

other made flesh.fierce and active. 6. the son.partaking of all these natures. 7. the mother degraded to mere animal emotion. 8. the father degraded to mere animal reason. 9. the son degraded to mere animal life. 10. the daughter, fallen and touching with her hands the shells. it will be noticed that this order represents creation as progressive degeneration .which we are compelled to think of as evil. in the human organism the same arrangement will be noticed. section iii 0. the pleroma of which our individuality is the monad: the .all-self. 1. the self.the divine ego of which man is rarely conscious. 2. the ego; that which thinks .i..a falsehood, because to think .i. is to deny .not-i. and thus to create the dyad. 3. the soul; since 3 reconciles 2 and 1, here are placed the aspirations t

LIBER LXI VEL CAUSAE

te. 12. scandal arose, and with it schism. 13. in 1900, one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no persons prepared for initiation of any sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. vel causa 5 17. being himself no perfect adept, he was

LIBER LXVII THE SWORD OF SONG

the world, that, when we are sick in fortune,.often the surfeit of our own behaviour,.we make guilty 44 the sword of song of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon.s tail, and my nativity was under ursa major; so that it follows i am rough and lecherous .sfoot! i should have been that i am had the maidenliest star in the firmament twinkled on my bastardizing. if there is one s

ddha.s own work, and called the superstition the .echo of an older faith..a.c. the argument that the .animals are our brothers. is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. a. c. notes 51 the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept the second precept is directed against theft. theft is the appropriation to one.s own use of that to which another has a right. let us see therefore whether or no the buddha was a thief. the answer is of course in the affirmative. for to issue a command is to attempt to depriv

our glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. the three characteristics 71 ii .jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the migh

fe and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the selfish and evil are cowards; they fear shadows, and jehjaour scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power

ur scorned not his art .roll on in time, thou ball. he cried .move down the stream of years, timeless and hideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not .avaunt. he shrieked .false soul of darkness. and the crystal flashed up red, the swarthy red of hate in a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole fo

LIBER LXXVIII

diant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a bran

re, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and compl

e. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames

of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nymphs or undines. xii the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess

e the queen of gnomes. xix the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the head of the winged bull. beneath the chariot is land, with many flowers. in one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 a to 20 b. 22 liber lxxviii d of e prince and emperor of the gnomes. xx princess of the echoing hills: rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with rich brown hair

LIBER MMCMXI NOTE ON GENESIS

rs. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains in itself all the properties of protean matte

LIBER MMM

the effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attemp

LIBER OS ABYSMI VEL DAATH

iber os abysmi vel daath 8. also the gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. now let him consider special problems, such as the origin of the world, the origin of evil, infinity, the absolute, the ego and the non-ego, freewill and destiny, and such others as may attract him. 11. let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right ingenium. 12. in all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as intuition, aspiration, emotion, and

LIBER SAMEKH

ysis will contribute notably to the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg. the attainment 1. i am he! the bornless spirit, having sight in the feet. strong, and the immortal fire! 2. i am he! the truth! 3. i am he! who hate that evil should be wrought in the world! 4. i am he, that lightningeth and thundereth! 5. i am he, from whom is the shower of life of earth! 6. i am he, whose mouth ever flameth! 7. i am he, the begetter and manifester unto the light! 8. i am he, the grace of the world! 9. gthe heart girt with a serpent h is my name! section h. the gcharge to the spirit. h come thou forth and follow me, and make all s

devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of besz) and glove h (wine.the blood or venom of apophrasz. line 8 he acclaims his angel as having geaten of the fruit of the tree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his

a fool of himself. in the case of initiation itself, history is scarred with the would inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another evil, as its satraps, has always establsihed a tyranny when genius has proclaimed it. islam making a bonfire of written wisdom, and haeckel forging biological evidence; physicists ignorant of radioactivity disputing the conclusions of geology, and theologicans impatient of truth struggling against the tide of thought; all such must perish at the hands of their own error in making their minds, inte

force h (i am unaware of any evidence for bes being regarded as a demonic or malignant power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3 the goetia version has giapos h( fiapoj. apophrasz (apovrac) is a coptic spelling of apep (hellenised as apophis, the monster-serpent of egyptian myth; in the g.d. z documents, another element of the evil persona, dubbed the gstooping dragon h (the third part of the evil person was set-typhon; while not explicitly cited, the opening of section c is almost identically worded in the original greek to the opening of an invocation of set-typhon in the demotic and greek magical papyrus of london and leiden. 4 the goetia version has gmosheh h (mousej in the original greek. gankh-f-n-khonsu h was a t

LIBER V VEL REGULI

njunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastard of a whore and a brute, begotten in shamefullest sin and born in most blasphemous bliss. this is in fact the formula of our magick; we insist that all acts must be equal; that existence asserts the right to exist; that unless evil is a mere term expressing some relation of haphazard hostility between forces equally selfjustified, the universe is as inexplicable and impossible as uncompensated action; that the orgies of bacchus and pan are no less sacramental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to in

hat the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the ritual of the mark of the beast 13 the existence of .evil. is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind to .make no difference. between any two ideas as such is to emancipate it from the thraldom of terror. we affirm on our altars our faith in ourselves and our wills, our love of all aspects of the absolute all. and we make the spirit shin combine with the flesh teth into a single letter

remes as their mean.the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying .evil. the essence of such a practice will consist in training the mind and the body to confront things which case fear, pain, disgust* shame and the like. he must learn to endure them, then to become indifferent to them, then to become indifferent to them, then to analyze them until they give pleasure and instruction, and finally to appreciate them for their own sake, as aspects of truth. when thi

n articulate thought. yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. the true will is thus both determined by its equations, and free because those equation are simply its own name, spelt out fully. his sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he begins to learn to read, reads wrong, and is obstinate that his error is an improvement. we know one thing only. absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas: they have not, and never can have, any real meaning. if a man in delirium tremens fell into the hudson river, he might remember the pr

LIBER XLI THIEN TAO

as to keep themselves from the friendship of the fools who mistake names for things. there shall be masters of the synagogue, but they shall never seek to dominate. they shall most carefully abstain from inducing any man to seek the tao by any other way than that of equilibrium. they shall develop individual genius without considering whether in their opinion its fruition will tend to the good or evil of their country or of the world; for who are they to interfere with a soul whose balance has been crowned by the most holy tao? gthe masters shall be great men among men; but among great men they shall be friends. gsince equilibrium will have become perfect, a greater than napoleon shall arise, and the peaceful shall rejoice thereat; a greater than darwin, and the minister in his pulpit give

LIBER XLIV THE MASS OF THE PHOENIX

he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashe

LIBER XXV THE STAR RUBY

oulder, and say ;5 then clasp thine hands, locking the fingers, and cry. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar .6 retire thine hand in the sign of hoor pa kraat.7 go round to the north and repeat; but scream .8 go round to the west and repeat; but say .9 1 [grk, approx gaway all evil spirits. h] 2 [grk, gunto thee. h] 3 the secret sense of these words is to be sought in the numeration thereof [note in first edition of the book of lies (grk, go phallus h= 1366. see also stirling, the canon, p. 219 n] 4 [grk, gmighty. h] 5 [grk, ggrateful. h] 6 [chaos. the sign of horus is the sign of the enterer described in gliber o. h the version of the star ruby in magick has groar h (g

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

racters and stories this book treats. that is in part because of the enormous time frame: materials relevant to the study of scandinavian mythology, broadly defined, span two millennia or more. but even if we limit the discussion to the relatively small body of texts from the viking age and later middle ages about the gods odin, thor, frey, and the others and their constant battles with forces of evil and chaos, it is difficult to reconcile these texts with any one of the narrow definitions of myth suggested above. certainly they had some truth value to the people who composed them and those who wrote them down, but these were not always the same people.usually they were not.and it is obvious that what was true, sacred, and an account of how the world got to be the way it is to a viking ag

in fs strategy of swearing blood-brotherhood with loki has failed, for it was loki who brought about baldr fs death. the gods now bind loki, and like his sons the wolf fenrir and the midgard serpent, he awaits ragnarok, the end of the world and the final period in the mythology. many of the events in the mythic present look forward to ragnarok: the failed oath of blood-brotherhood, the binding of evil creatures, and the gathering of einherjar, the chosen warriors of odin, at valholl. the mythic future also has two stages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the near past will be undone: time reckoning wi

1. she remembers the battle of armies, the first one in the world, when gullveig with spears they studded and in the hall of har burned her; thrice burned, thrice born, often, unseldom, though she yet lives. 22. they called her heid, where she came to [the] houses, a seeress very wise, she cast spells; she performed seid where she could, she performed seid, in a trance, she was ever the joy of an evil woman. 23. then all the powers went to the judgment seats the very holy gods, and discussed this: whether the asir should pay a fine, or all the gods should have tribute. 24. that was yet the battle of armies, the first one in the world. odin let fly and shot into the army, the shield wall of the fortress of the asir was broken, the battle-wise vanir knew how to tread the field. i am uncertai

ned in the catalog of dwarfs in voluspa and in the thulur. the thulur also include the word as a noun for gfish. h see also dwarfs angrboda (she-who-offers-sorrow) giantess mate of loki and mother of monsters. the name is found only once in poetry, in hyndluljod, stanza 40, a part of the gshort voluspa. h loki sired the wolf on angrboda, and got sleipnir on svadilfari; the witch alone seemed most evil the one that came from the brother of byleipt. snorri makes angrboda, ga giantess in jotunheimar, h the mother of three monsters: the fenrir wolf; jormungand, that is, the midgard serpent; and hel. this raises the possibility that the witch in lines 3.4 of the stanza quoted above from hyndluljod may be hel. see also fenrir; hel; loki; midgard serpent arvak and alsvin (early-awake and very-swi

ay and sharpens their scythes with a whetstone he has brought along. the scythes are so much sharper that each of the slaves wants the whetstone for himself, and as they are contending over who might purchase it, odin throws the hone in the air. as they scramble to get it, they cut each other fs throats. at this point we learn that these slaves worked for baugi, and odin, calling himself bolverk (evil-deed, offers to do the work of nine men, for a wage of one drink of the mead. baugi says that suttung alone controls the mead but that he will help. after the summer work season is over, bolverk/odin asks for his payment, and when suttung flatly refuses a single drop of the mead, bolverk/odin enlists baugi fs help. they drill into the mountain, and when baugi says the tunnel is finished, bolv

LOGOMACHY OF ZOS

designing ability. the mind has no known purpose except that which it surmises from previous conations; all our motives are thus related processes springing from a basic urge deep within us and manifesting as self-love. thinking is an inverse reflection of emotional needs, its resultants being changed by some other immediacy. abortive and extreme metamorphoses occur when man slips into excessive evil or good. there is that theurgy in will when all desires focus into one meanness or greatness. reversion is often the road to perversion, and the disused or abused degenerates unless transposed to another purpose. love shall cease when copulation is abjured. things more excellent than themselves are expressed through art when our selves are expressed in them. the artist illumines unseen beauti

gain this "i am god" doctrine has never provided much evidence, except of power lent for purposes other than our own. it soon stinks, translating into its reverse form; our exteriorizations and extroversions are un- 9, 5( 9- 5/ 5. a7, 6( bc "d. e..1 2 "d( f..1( as inferior, they always see themselves as immense. man cannot be surpassed until he manifests all his suppressions. having fulfilled all evil he still possesses great potentialities. g h"d. i 5..15! 3= 1 $7 a fact is a figment of a truism, therefore all facts are inconclusive. fictions are devices to explain the indefinables; our whole systematic coherence is so forged. i am incessantly active on a wonderful job.of finding out what i am doing, and what it means. i can always read into it something other than i did mean; never the m

herence, it indirectly forms our beliefs and values. we are all specimens of self-evident truth, i.e. audient and endemic as the intermediacy of pure ego (informing agent) and empirical ego (conative, conscience being the nexus (emotional value: all knowledge is of one thing through another. within us all, and ever co-essential, is a prescient unknown informer who tones all experience as good and evil: therefore, whatever values or beliefs we hold, to transgress them is fatal. any fact or fiction has no difficulty in finding relatables as supporting w=h' z' 5( w( 1"4..q* reality when instantly and simultaneous to time and place. our difficulty is to re- 3, y..q( m ^9 '7a h7 -belief, religion or faith) as substitute of real belief (which needs no other reality than its own: what you cannot

for it. god is absolutely my own idea: otherwise god cannot exist. the greater the contrasts we encounter the greater our reality: truth is all contrasting (our) fictions constantly interacting create a co-essential supposition, seek blood, joi e 1' 5. 1"d( u%y% s (i 5! to, or better than, a stale reality. our imaginary excesses are the hylic of possibility. if you act with ulterior motive or for evil, a thousand unseen hands will assist you, indeed the devil himself will attend if guised as altruistic. but if you act anonymously and virtuously, only god will help you (which is doubtful. g( r "d i h w=h..q 5! 5! 9= y> e 6. e e. 5..1 of borrowed precepts or simulations, as living an inexperience. belief must be vital, livable, and as unquestioned as our blood-circulation or heart-throb. som

in, the more without c i am everywhere present, yet unknown to myself except in ego. i am a configuration of all the multitudinous compositions, and knowing not myself fully how can i know much of other selves and the gods? but the o- n>b 2 9"d- e. z..q 2# v( is a function of the all-remembering soul: so believe from your necessities, which alone obtain response and recompense. whether of good or evil. nightmare: how dreadful is this place; is it some religious hereafter? xk 2- g' 7e. 5. v o( b- 5! faecia( 2 o. h..1. 5* 2 f' 5..q which sprang order by separateness and every inequality, with the supreme attainment of individuality and ego. wisdom is the realisation of the mysterious incomprehensibility of all things, whoever the designer; and all the partial disclosures of knowledge prove t

LUCIFERIAN SORCERY

black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the gnosis of luciferian selfliberation and awakening. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (accordin

create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a witches sabbat context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun

, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will or developing it, or you are not. the concepts of good and evil are only relative within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and con

and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal s

d. the triple hermetic circle is by design not held to keep forces out, rather a power circulation of the arcana of energy within. end of ritual 21 the grand luciferian circle (above) would be used in the following manner (but not limited to: low ceremonial or solitary sex magick sexual congress with daemons or succubi. the bornless or headless one ritual congress cum daemone or the ritual of the evil genius immolation or god form absorbing evocation/invocation rituals (meaning you would invoke the spirit within you after it was evoked, the act of possession which allows one who is strong of will to absorb it thus it shall have no power over you. vampiric rituals of qlippothic power channeling. the triple hermetic circle is a foundation of the darker luciferian aspects of black magick, thu

LUCIFERIAN SORCERY AND SET TYPHON

f nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, th

some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian concept of the adversary as a dual and necessary force

e alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of

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

within magick as to what the holy guardian angel actually is. some have described it as an exteriorized force which guides each person, others a force of the subconscious. i am partial by experience and direction that this is a force of the subconscious, the greater familiar is a result of atavistic workings (which include the bornless one ritual) from which the luciferian sorcerer calls both the evil genius (the demonic atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and devel

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (accordin

create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

d the trouble, but in the end both sexes suffer from the separation and reunite, realizing they need each other. either way, as with all myths, this one reflects the history and culture of the mythmakers. anthropologists have also found that origin myths, like folktales and other oral and written literature, are commonly structured through binary oppositions pairings of contrasts such as good and evil, male and female, culture and nature. the account in genesis abounds with such binary oppositions earth/heaven, dark/light, night/day, land/sea, man/woman, to name a few. anthropologist claude le vi-strauss considered that binary oppositions are so common in humans oral and written expressions because the human mind itself is organized to think this way. we find these myths and stories attrac

run yahya promulgates that schoolchildren be instilled with the fear of god, a fear supposedly diminished by pernicious and godless darwinism. judaism judaism is the oldest monotheistic religion still in existence today. like islam, but unlike christianity, it rejects any pictorial representation of god. but unlike both christianity and islam, judaism does not affirm that satan is the inventor of evil. jews and christians alike recognize the old testament, in particular, its first five books, called the torah in hebrew. thus, there exists in judaismalso the potential for a literal interpretation of the genesis creation myth. on the other hand, jews do not recognize jesus christ as the messiah, and the christian view of the new testament is not shared by them. nonetheless, jews, muslims, an

MACNULTY W KIRK KABBALAH AND FREEMASONRY

al involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty years before these men made their meetings a matter of public knowledge and formed themselves into the premier grand lodge. at the end of the 17th century, their activities were causing them to be associated with evil-doing and with witchcraft; and presumably, given the punishments imposed on witches at that time, that was an association they would wish to avoid. is it possible that we see in this situation the reason why freemasonry has, from its very beginnings, excluded women? in the late 17th and early 18th centuries witch's covens in england were androgynous "the english [witch] craft was ostensibly b

s glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to form the pavement, a single thing, a unity. the whole is surrounded by the tessellated border which binds it into a single symbol. in this representation on the tracing board the border binds not simply the squares

MAGIC AND SPELLS

ture, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly l

ss/deafness 7 nightmare 3 blacklight 8 power word, blind 4 armor of darkness 9 power word, kill 5 darkbolt 1 animate rope 6 fantastic machine 2 wood shape 7 major- creation 3 stone shape' 8 forcecage 4 minor creation 9 greater fantastic machine 5 wall of stone elf domain spells 1 true strike 6 find the path 2 cat's grace 7 liveoak 3 snare 8 sunburst 4 tree stride 9 antipathy s commune with nature evil domain deities: abbathor, auril, bahgtru, bane, beshaba, cynic, deep duerra, gargauth, ghaunadaur, gruumsh, ilneval, kiaransalee, laduguer, lolth, loviatar, luthic, malar, mask, sebek, selvetarm, set, shar, shargaas, talona, talos, tiamat, umberlee, urdlen, velsharoon, vhaeraun, yurtrus. family domain' deities: berronar truesilver, cyrrollalee, eldath, hathor, isis, lliira, luthic, yondalla

maximum damage. you may use this supernatural ability once per day. retribution domain spells 1 shield of faith 6 banishment 2 endurance 3 speak with dead 4 fire shield 5 mark of justice 7 spell turning 8 discern location 9 storm of vengeance scalykind domain deities: finder wyvernspur, sebek, set, tiamat, ubtao. granted power: rebuke or command animals (reptilian creatures and snakes only) as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. scalykind domain spells 1 magic fang 6 eyebite 2 animal trance* 3 greater magic fang 4 poison f animal growth *affects ophidian and reptilian creatures only. 7 greater restoration 8 polyrnorph any object 9 freedom slime domain 7 creeping doom (composed of tiny snakes) 8

l to three+ your charisma modifier. scalykind domain spells 1 magic fang 6 eyebite 2 animal trance* 3 greater magic fang 4 poison f animal growth *affects ophidian and reptilian creatures only. 7 greater restoration 8 polyrnorph any object 9 freedom slime domain 7 creeping doom (composed of tiny snakes) 8 animal shapes* 9 shapechange deity: ghaunadaur. granted power: rebuke or command oozes as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. magic spell domain deities: azuth, mystra, savras, thoth. granted power: you get a +2 bonus on concentration and spellcraft checks. 1 mage armor 2 silence 3 anyspell 4 rary's mnemonic enhancer 5 break enchantment spell domain spells 6789 spider domain deities: lolth, sel

y a total number of times per day equal to three+ your charisma modifier. magic spell domain deities: azuth, mystra, savras, thoth. granted power: you get a +2 bonus on concentration and spellcraft checks. 1 mage armor 2 silence 3 anyspell 4 rary's mnemonic enhancer 5 break enchantment spell domain spells 6789 spider domain deities: lolth, selvetarm. granted power: rebuke or command spiders as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. 1 spider climb 2 summon swarm 3 phantom steed (has a vermin shape) 4 giant vermin spider domain spells 5 insect plague 6 spider curse 7 stone spiders 8 creeping doom 9 spider shapes storm domain strength domain deities: anhur, bahgtru, clangeddin, garagos, gruumsh, helm

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ter the cruel death of their teacher, the disciples of socrates, fearing a similar fate, fled to megara, where they were entertained with great honor by euclid. the megarian school accepted the socratic doctrine that virtue is wisdom, adding to it the eleatic concept that goodness is absolute unity and all change an illusion of the senses. euclid maintained that good has no opposite and therefore evil does not exist. being asked about the nature of the gods, he declared himself ignorant of their disposition save that they hated curious persons. the megarians are occasionally included among the dialectic philosophers. euclid (who died 374? b.c) was succeeded in his school by eubulides, among whose disciples were alexinus and apollonius cronus. euphantus, who lived to great age and wrote man

s. most famous of the roman stoics are epictetus and marcus aurelius. the stoics were essentially pantheists, since they maintained that as there is nothing better than the world, the world is god. zeno declared that the reason of the world is diffused throughout it as seed. stoicism is a materialistic philosophy, enjoining voluntary resignation to natural law. chrysippus maintained that good and evil being contrary, both are necessary since each sustains the other. the soul was regarded as a body distributed throughout the physical form and subject to dissolution with it. though some of the stoics held that wisdom prolonged the existence of the soul, actual immortality is not included in their tenets. the soul was said to be composed of eight parts: the five senses, the generative power

latter part of the first century of the christian era. practically all the information extant regarding the gnostics and their doctrines, stigmatized as heresy by the ante-nicene church fathers, is derived from the accusations made against them, particularly from the writings of st. iren us. in the third century appeared manich ism, a dualistic system of persian origin, which taught that good and evil were forever contending for universal supremacy. in manich ism, christ is conceived to be the principle of redeeming good in contradistinction to the man jesus, who was viewed as an evil personality. the death of boethius in the sixth century marked the close of the ancient greek school of philosophy. the ninth century saw the rise of the new school of scholasticism, which sought to reconcile

e subject in the following caustic terms "that i do not, however, accuse the christians more bitterly than truth compels, may be conjectured from hence, that the cryers who call men to other mysteries proclaim as follows 'let him approach whose hands are pure, and whose words are wise' and again, others proclaim 'let him approach who is pure from all wickedness, whose soul is not conscious of any evil, and who leads a just and upright life' and these things are proclaimed by those who promise a purification from error. let us now hear who those are that are called to the christian mysteries: whoever is a sinner, whoever is unwise, whoever is a fool, and whoever, in short, is miserable, him the kingdom of god will receive. do you not, therefore, call a sinner, an unjust man, a thief, a hous

altar sacred to the deity. sun worship played an important part in nearly all the early pagan mysteries. this indicates the probability of their atlantean origin, for the people of atlantis were sun worshipers. the solar deity was usually personified as a beautiful youth, with long golden hair to symbolize the rays of the sun. this golden sun god was slain by wicked ruffians, who personified the evil principle of the universe. by means of certain rituals and ceremonies, symbolic of purification and regeneration, this wonderful god of good was brought back to life and became the savior of his people. the secret processes whereby he was resurrected symbolized those cultures by means of which man is able to overcome his lower nature, master his appetites, and give expression to the higher si

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

onvinced me that romano-british forms of domestic worship had persisted into modern times in a modified form. where the beneficial lars familiaris (which represent the families honoured ancestors) are replaced by the brownies; these are left offerings to promote luck. while the restless and unhappy dead the lemures are replaced by the redcaps and require an equally earnest propitiation to ward of evil. boggart the boggart is most commonly found in the counties of yorkshire and lancashire, its name appears in places such as boggart's clough and boggart's hole in lancashire. boggarts were mischievous spirits responsible for mishaps and poltergeist activity within the home and in the countryside. they would rearrange furniture, break pots and generally be blamed for 'things that go bump in th

and sharp claws like steel. they wear a red bonnet on their heads, and are generally bearded with wrinkled aged faces. the red caps are murderous, and kill by rolling boulders or tearing at people with their sharp claws. they then proceed to drink the blood of their victims and dip their hats in the blood, giving rise to the name of red caps. in particular they haunt castles with a reputation for evil events in the past. in the folklore and legend of hermitage castle in roxburghshire bad lord soulis, a man with an evil reputation is said to have had a red cap as a familiar. powries are virtually indistinguishable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifice

MASTERING WITCHCRAFT

pursuit of hideous delights and necromantic pastimes besides which gilles de rais' antics are said to pall into insignificance. and they [the giants] began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. then the earth laid accusation against the lawless ones] book of enoch, ibid- legend has it that the watchers, in despair at the evil that had been unleashed upon the world by their hand, took counsel among themselves and wielded their power to cast down the lands wherein the nephelim dwelt, overwhelming the entire population in one day and night by volcanic upheaval and subsequent flood, of such a planetary magnitude that to this day, throughout many parts of the world, there yet remains evidence of this appalling cataclys

ebris beneath a certain level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story of ancient wars between good and evil, the opening of the waters, the flood sweeping the giants away, how they suffered, and died, that race who hated the ruler of us all, and received judgement from his hands, surging waves that found them wherever they fled] beowulf, translated by burton raffel (mentor books u.s.a. 1963- we again find traces of this lore in the norse legend of the giants' revolt, and similarly in greek mytholog

devote themselves entirely to the fertility cult of habondia and her horned consort. this is by no means universal, however. the gods are there if and when you need them. but more of this in a later chapter. as a witch, you do not necessarily have to worship any complete and permanent hierarchy of supernatural beings if you don't want to. there simply exists power to be tapped to do good or to do evil, both of which are remarkably relative concepts. of course, as a witch, you should know from tradition as indicated in the last chapter, that there exist certain entities who will aid you in your spells; what these beings ultimately are, whether they predated man, or whether man himself created them, we cannot tell. you may call these entities gods, spirits, or watchers; or depersonalize them

jewels, and the more intricate and unusual the jewel, the better it serves its purpose. as to its composition and monetary value, it is completely a matter of individual taste and economy. the best magical witch stones are traditionally the sapphire and the opal. however, most precious and semi-precious stones do just as well, especially those which traditionally are held efficacious against the evil eye and fascination! these, in fact, are excellent accumulators of witch power, and as such, if you have ever worn one as a good-luck charm, has provided you, albeit unwittingly maybe, with an equal and opposite means of fascinating others or casting your own evil eye! in effect, you will be fighting fire with fire! here is a list, in alphabetical order, of some of those stones you may care t

ords, she will be seeking for some magic which, if habondia's charms prove too lightweight, would allow her to be swept off her feet literally and metaphorically. the key to success in this area of magic lies in our old friend, the witches' pyramid. our chief weapon is none other than the potent will itself. of course, we are dealing here with the art of bewitchment proper, sometimes known as the evil eye. but let us call it by its real name as used by practitioners themselves: the art of fascination in order to understand this mysterious process, by which you will be effecting your more lustful ambitions, we should first glance briefly at the theory which underlies the practice. the art of fascination, in itself an integral part of all witchcraft, can take many forms, ranging from the sim

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

h; this is confirmed by many eastern traditions, and his magical skill is frequently mentioned by the old adepts. there are, however, two works on black magic, the grimorium verum, and the clavicola di salomone ridolta, which have been attributed to solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and i cannot caution the practical student too strongly against them. there is also another work called legemeton, or the lesser key of solomon the king, which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and w

n its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; i must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current. this work is edited from several ancient mss. in the british museum which all differ from each other in various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing, which is

which is bound up with the former ms, and bears the title zecorbenei. 1202 lansdowne mss. is the true keys of king solomon, by armadel. it is beautifully written, with painted initial letters, and the pentacles are carefully drawn in book one page 3 colored inks. it is more concise in style, but omits several chapters. at the end are some short extracts from the grimorium verum with the seals of evil spirits, which, as they do not belong to the key of solomon proper, i have not given. for the evident classification of the key is in two books and no more. 1203 lansdowne mss. is the veritable keys of solomon translated from the hebrew into the latin language by the rabbin agognazar. it is in french, exquisitely written in printing letters, and the pentacles are carefully drawn in colored in

ents, others to aid and direct men, and others again to sing continually the book one page 7 praises of the lord. thou mayest then, by the use of their seals and characters, render them familiar unto thee, provided that thou abusest not this privilege by demanding from them things which are contrary to their nature; for accursed be he who will take the name of god in vain, and who will employ for evil purposes the knowledge and good wherewith he hath enriched us. i command thee, my son, to carefully engrave in thy memory all that i say unto thee, in order that it may never leave thee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, l command thee rather to cast this testament into the fire, than to abuse the power thou wilt have of constraining the sp

ee. if thou dost not intend to use for a good purpose the secrets which i here teach thee, l command thee rather to cast this testament into the fire, than to abuse the power thou wilt have of constraining the spirits, for i warn thee that the beneficial angels, wearied and fatigued by thine illicit demands, would to thy sorrow execute the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me. think not, however, o my, son, that it would not be permitted thee to profit by the good fortune and happiness which the divine spirits can bring thee; on the contrary, it gives them great pleasure to render service to man for whom many of these spirits have great liking and affinity, god having destined them for the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

all be at safety as within a fortified castle, and nothing shall he able to harm him. book two page 105 chapter x. concerning incense, suffumigations, perfumes, odours, and similar things which are used in magical arts. there are many kinds of incense, suffumigations, and perfumes, which are made for and offered unto the spirits; those which are of sweet odour are for the good, those which are of evil savour are for the evil. for perfumes of good odour, take thou aloes, nutmeg, gum benjamin, musk, and make a mixture which will give off a good perfume. for a suitable suffumigation, thou may burn incense, as it gives forth a most fragrant odour which seems to possess the power to attract the good spirits, and force the evil ones to go away from thee; over which thou shalt say: the exorcism o

holy adonai, who livest and reignest unto the ages of the ages. amen. i exorcise thee, o spirit impure and unclean, thou who art a hostile phantom, in the name of god, that thou quit this incense, thou and all thy deceits, that it may be consecrated and sanctified in the name of god almighty. may the holy spirit of god grant protection and virtue unto those who use incense and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of god almighty. amen. o lord, deign to bless and to sanctify this sacred incense so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. may all creatures who receive the odour of this incense and of these spices receive health of body and of soul, throug

s have been made, so that every kind of phantasm may retire from thee, and be unable to harm or deceive in any way, through the invocation of the most high creator of all. amen. the key of solomon page 106 bless, o lord all-powerful, and all-merciful, this creature of fire, so that being blessed by thee, it may be for the honour and glory of thy most holy name, so that it may work no hindrance or evil unto those who use it. through thee, o eternal and almighty lord, and through thy most holy name. amen. this being done, thou shalt put the spices upon the fire, and make what perfumes and suffumigations thou requirest. over fumigations of evil odour thou shalt say: adonai, lazai, dalmai, aima, elohi, o holy father, grant unto us succour, favour, and grace, by the invocation of thy holy name

to chase them from thee; and it will be thereafter exceedingly difficult for thee to attract them for use for pure ends. book two page 121 chapter xxii. concerning sacrifices to the spirits, and how they should be made. in many operations it is necessary to make some sort of sacrifice unto the demons, and in various ways. sometimes white animals are sacrificed to the good spirits and black to the evil. such sacrifices consist of the blood and sometimes of the flesh. they who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient. when blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblation, say: may this sacrifice which we find

second sephira is chokmah or wisdom. the spirits of wisdom are the auphanim, a name which signifieth the wheels, because all acts in heaven like immense wheels spangled with stars. their empire is that of harmony. they correspond to the reason. they have for adversaries the chaigidel, or the shells which attach themselves to material and lying appearances. their chief, or rather their guide, for evil spirits obey no one, is beelzebub, whose name signifieth the god of flies, because flies haunt putrefying corpses. the third number is three. the third sephira is binah or understanding. the spirits of binah are aralim, or the strong. their empire is the creation of ideas; they correspond to activity and energy of thought. they have for adversaries the satariel, or concealers, the demons of a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

hee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled student of magical lore, and an expert kabbalist, to complete openly that which had been begun in secret.3 thi

. this is he, who having made voice by his commandment, is lord of all things; king, ruler and helper. hear me, etc. hear me. ieou: pur: iou: pur: iaot: iaeo: ioou: abrasar: sabriam: do: uu: adonaie: ede: edu: angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. i am he! the bornless spirit! having sight in the feet: strong, and the immortal fire! i am he! the truth! i am he! who hate that evil should be wrought in the world! i am he, that lighteneth and thundereth. i am he, from whom is the shower of the life of earth: i am he, whose mouth ever flameth: i am he, the begetter and manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmame

nts8 being applied to proper patients,9 strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effort,10 the which to the vulgar shall seem to be a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should, yet that it must not be evil, or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. apollonius tyannaeus only exercised the natural magic, by the which he did perform wonderful things. philo hebraeus saith that true magic, by which we do arrive at the understanding of the secret works of nature, is so far from being contemptible that the greatest monarchs and kings have st

quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seals and characters to each spirit and the manner of calling them forth to visible appearance: in 5 parts, viz (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits, and used them in general things, whereby he obtained great fame (2) the second part is a book of spirits, partly evil and partly good, which is named theurgia-goetia, all a rial spirits, etc (3) the third part is of spirits governing the planetary hours, and what spirits belong to every degree, of the signs, and planets in the sig

is called the notary art, etc. the whole lemegeton or clavicula. now this book containeth all the names, orders, and offices of all the spirits with which solomon ever conversed, the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance: divided into 5 special books or parts, viz (1) the first book, or part, which is a book concerning spirits of evil, and which is termed the goetia of solomon, sheweth forth his manner of binding these spirits for use in things divers. and hereby did he acquire great renown (2) the second book is one which treateth of spirits mingled of good and evil natures, the which is entitled the theurgia-goetia, or the magical wisdom of the spirits a rial, whereof some do abide, but certain do wander and abide not (3

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

ill. the office of these spirits is all one, for what one can do the others can do the same, they can show& discover all things that are hidden, and done in the world& can fetch& carry& do any thing that is to be done or contained in any of the 4 elements, fire, air, earth or water& also the secrets of kings or any other persons or person, let it be in what kind it will. these are by nature good& evil, that is the one part is good& the other part is evil, they are governed by their princes& each prince hath his abode in the points of the compass, as is showed in the following figure, therefore when you have a desire to call any of the princes or any of their servants, you are to direct your self towards that point of the compass the king or prince has his mansion or place of abode& you can

he first& chief spirit ruling in the east under canesiel who hath a thousand spirits under him (none) is to be called in the daytime but with great care for they are very lofty& stubborn, whereof we shall make mention of 11. madriel seal sotheans seal abrulges seal itules seal hamorphol seal aneyr seal ebra seal madres seal ormenu seal rablion seal itrasbiel seal note: these spirits are by nature evil& very false& not to be trusted in secrets but are excellent in driving away spirits of darkness from any(thing) that is haunted (such) as houses& to call forth pamersiel or any of these his servants, make a circle in the form as is showed in the 1st. book goetia before going in the upper room of your house, or in a place that is airy because these spirits that are in this part are all airy. y

for the night; with them are many servants to attend them, whereof we shall make mention but of 10 of the chief dukes that belong to the day& as many for the night& every one of them hath 50 servants to give attendance when their master is called& note that those that belong to the day are very good& willing to obey their master& are to be called in the day time& those of the night are by nature evil& disobediant& will deceive you if they can& they are to be called in the night, their names& seals of them all are as followeth: his 10 dukes that belong to the day followeth: satifiel seal tares seal etimiel seal elitel seal cupher seal (or cuphir) peniel seal thalbor seal ladiel seal parius seal godiel seal 19 lemegeton: clavicula salomonis 30 the seal of cabariel those of the night followe

the 13th. spirit in order, is called rasiel, he ruleth as king in the north; and hath 50 dukes for the day& as many for ye night to attend him; and they have many servants under them againe; for as to do their will &c. whereof we shall make mention of 16 chiefe dukes that belong to the day because they are by nature good& willing to obey& but 14 that belong to the night because they are by nature evil& stuborne& disobedient& will not obey willingly. all these dukes that belong to the day hath 50 servants apiece excepting the 6 last for they have but 30 apiece& the 8 first that belong to the night hath 40 servants apiece; excepting the 4 next following for they have but 20 apiece; and the last but 10 apiece; their names and seals are as followeth: the 16 that belong to the day: baciar his s

re and there in the ayre; with thy servants; i conjure ye geradiel that thou, forthwith appeare with thy attendants in this first hour of the day- here before me in this crystal stone [or here before this circle &c. the name& seal of buriel the next of these wandering princes is called buriel; who hath many dukes and other servants, which doth attend on him to doe his will, they are all by nature evil; and are hated by all other spirits; they appear rugish& in the forme of a serpent lemegeton: clavicula salomonis 38 with a virgins head; and speaketh with a mans voyce, they are to be called in the night [because they hate the day] and in the planetary hours, whereof wee shall mention 12 of the chiefe dukes that answereth to the 12 planetary hours in the night; who hath 880 servants to atten

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

, several sets of hebrew characters are shown with accompanying names in the latin alphabet. the latter do not appear to be transliterations of the hebrew which, in any case, is only partly legible. the second section is a prayer that incorporates some of the latin-alphabet words from the previous section. but it actually makes more sense with those words excised: it is a prayer to god to confine evil and aerial spirits in a brass urn. this immediately brings to mind the brass vessel of solomon, shown in the goetia. possibly this is a prayer to be said while consecrating or preparing such a vessel. however, the divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this secti

come and minister unto us at this present. s. elohim. o god! be present with us, and let thy presence be now and alway present with us: sabaoth. o thou great god of sabaoth, be present with us at this time and for ever: hodben let thine almighty power defend us and protect us, both now and for ever: michael. let michael, who is, under thee, general of thy heavenly host: cochab. come and expel all evil and danger from us both now and for ever. s. sadai. thou great god of all wisdom and knowledge: jesal1 instruct thy poor and most humble servant: cherubim. thy holy cherubim: gabriel. by thy holy angel gabriel, who is the author and messenger of good tidings: levanah. direct and support us at this present and for ever. s. 1. the copyist again mistakes a d for an l. ars nova 5 the explanation

ack roson subbartha roson eloham skimoy abomoth rosen elemoth zadon behoma reson gamaliall mackhamasmack baseh zadon hinmore molock ehaddon molack johiron& michael jodgea, i humbly implore thee rosen emolack thou everlasting god roson subbartha thou omnipotent& everlasting creator roson eloham thou god with us skimoy abomoth to bind& keep fast rosen elemoth mackhamasmack by thy divine power those evil& airy spirits baseh zadon of the spirit of flyes& spirit of the air hinnon& spirit of hinnon molock ehaddon with all the spirits of hidden treasure& the disturbers of mankind molack with the spirits of molack johinnon in chains in thy brazen urn michael with thy arch angel michael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and by him that divided

MEANING OF MASONRY

the apron that the initiate is placed in the n.e. corner. thereby he is intended to learn that at his birth into this world the foundation-stone of his spiritual life was duly and truly laid and implanted within himself; and he is charged to develop it; to create a superstructure upon it. two paths are open to him at this stage, a path of light and a path of darkness; a path of good and a path of evil. the n.e. corner is the symbolical dividing place between the two. in symbolical language, the n. always signifies the place of imperfection and undevelopment; in olden times the bodies of suicides, reprobates and unbaptized children were always buried in the north or sunless side of a churchyard. the seat of the junior members of the craft is allotted to the north, for, symbolically, it repr

wn as the fall of man. as our legend runs, upon the literal side of it, it was the purpose of a great king to erect a superb structure. he was assisted in that work by another king who supplied the building materials, by a skilful artificer whose business was to put these together according to a pre-ordained plan, and by large companies of craftsmen and labourers. but in the course of the work an evil conspiracy arose, resulting in the destruction of the chief artificer and preventing the completion of the building, which remains unfinished, therefore, to this day. now i will ask you to observe that this legend cannot refer to any historical building built in the old metropolis of palestine. if we refer to the bible as an authority you will find that temple was completed; it was afterwards

he sepulchre in which the smitten master is interred. if we know it not it is a further sign of our benightedness. at the centre of ourselves, deeper than any dissecting-knife can reach or than any physical investigation can fathom, lies buried the" vital and immortal principle" the" glimmering ray" that affiliates us to the divine centre of all life, and that is never wholly extinguished however evil or imperfect our lives may be. we are the grave of the master. the lost guiding light is buried at the centre of ourselves. high as your hand may reach upwards or downwards from the centre of your own body--i.e, 3 feet between n. and s- far as it can reach to right or left of the middle of your person--i.e, 3 feet between w. and e--and 5 feet or more perpendicular--the height of the human bod

what, then, did they signify? i can deal with the subject but very superficially here. in one of their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we have good and evil; light and darkness (and one of the pillars was always white and the other black; active and passive; positive and negative; yes and no; outside and inside; man and woman. neither of these is complete without the other; taken together they form stability. morning and evening unite to form the complete day. man is proverbially imperfect without his" better half" woman; the two marry to impart

erpreted and its purpose in the general pattern of our life scheme be discerned; yet even these should be subordinate to the three chief qualifications, namely, faith in the possibility of attaining the end in view; hope, or a persistent fervent desire for its fulfilment; and finally an unbounded love which, seeking god in all men and all things, despite their outward appearances, and thinking no evil, gradually identifies the mind and nature of the aspirant with that ultimate good upon which his thought, desire and gaze should be persistently directed. it is important to note here that this enlargement of consciousness is in no way represented as being dependent upon intellectual attainments, learning or book-knowledge. these may be, and indeed are, lesser staves of the ladder of attainme

MICHAEL FORD BOOK OF CAIN

of fire and blackened earth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more

MICHAEL FORD WITCHMOON

ilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligences or elementals which hold their own godlike association not associated with any dogma s such as good or evil. the great opening of the abyss is encoded within the grimoire, open and enter with care. our basis is to establish a thought process ushering forth in this upcoming age based on balance and ancient values. the subconscious must be explored on numerous levels to understand what is known as the beast within. we do not wish to throw in a new religion, or claim something amazing or revolutionary

do exist, however it is not always their intent to harm innocent humans. our point is to destroy and create. the magick in these pages is of all colors, being that of significant power. law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind

who fought for their land and family honor. the werewolf was not one in the actual form of a wolf, however, but a norseman covered in the skin of a bear or wolf. they would attain a mental-shamanistic balance of beast and with a mind sigil of odin and wotan ascend to the battle which would last to the death. their ferocity was legendary and these warriors, who had no one sided concepts of good or evil, found a balance for the love of their culture and family. they fought in harmony with nature. there was however a shadowside within their culture: the great demon-wolf fenrir which devoured the sun; and the woods of "jarnskogarna, which were feared because of the 13 13 supposed werewolf tribes there, which were led by mane-garm, they too were said to devour the sun. this was due to mane-garm

olf, committed many murders, continuing this devilish practice twenty five years, killing and devouring men, women and children. who, for the same fact was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer desired of the devil neither

e psyche and rarely can be 18 18 made to assume visible appearance. austin spare was said to be able to do such at certain times however his witch mother yelg paterson was said to do such at will. da ath is guarded by choronzon, who is regarded as both demon and vampire. some texts have presented choronzon as not a demon at all, however but a guardian of this hidden sphere who is only considered 'evil' due to it's alien nature to conscious or even subconscious human thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a closed term defining already pre-dogma- ridden thought patterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

chael tsarion atlantis, alien visitation, and genetic manipulationv prefacewe are here to learn to love one another. i do not know what the others are here for (w. h. auden)during the next 10 years, the human race is destined to finally discover the facts aboutits true origins and destiny. as part of this discovery, we have to address the over-whelmingly important question of how the phenomena of evil came into the world andinto the consciousness of earths human inhabitants. this is a question that should beon the mind of every living man and woman. it has been with us for millennia and itwill be with the children of the future if we do not come upon the answer now. wehave left the question of evil in the hands of theologians and scientists for too long.this was surely a mistake for, as th

eon the mind of every living man and woman. it has been with us for millennia and itwill be with the children of the future if we do not come upon the answer now. wehave left the question of evil in the hands of theologians and scientists for too long.this was surely a mistake for, as the casualty statistics clearly testify, the institutionsof religion and science have been the worst purveyors of evil that this planet has everhad to endure. after centuries of prevarication and criminality, we can no longer affordto look to these edifices to answer the all-important conundrum of evil.but if we turn from religion and science in this regard, does it mean that we are left ina void? is there, perhaps, another answer to how the phenomenon of evil came intobeing? i believe that the answer lies in

rarely focused onthe lawmakers and those in control of the economy, military, media, and technology ofthe world.in this book my intention is to draw the attention of the ordinary person to the reasonswhy he lives in the disempowered existential state he does and that while confined tocircumscribed, socially-vetted roles, he and his fellows will have little ability and lessresource to prevent the evil that is evidence everywhere, especially in the so-calledcorridors of power. i explain why it is that in the back of every mind is the memoryof a time when life was harmonious and reverent, when there was no war and little inthe way of want, subjugation, or class division. i explain something of the fate ofwomen and why it is that they have suffered the incredible atrocities they have throught

ee decades of research and was composed in theutmost seriousness. it demands a certain austere attention where personal prejudicesand partisan conditionings are temporarily, if not permanently, bracketed. i urgentlyimplore even the most inveterate skeptic to suspend incredulity and contemplate thesublime consequences to himself, his fellows, and to the earth upon which he lives, ifthe question of evil could once and for all be answered and its worst effects quicklyassuaged without further loss of life or welfare. however, being well aware of the stateof decay in this age of entertainment and chronic narcissism, i leave to those who can-not suspend their mental and behavioral conditioning the following quote, while dedi-cating this book to those who now understand or in the near future will

oud, and said theearth is destroyed (book of enoch) and in those days noah saw the earth that it had sunk down and its destruction was nigh.and he arose from thence and went to the end of the earth and cried aloud to his grandfatherenoch, and noah said bitterly, three times, hear me, hear me, hear me! and i (enoch)said unto him, tell me what it is that is falling upon the earth that it is in such evil plight andshaken(book of enoch)and the third angel sounded, and there fell a great star from heaven, burning as if it were alampand the name of the star is called wormwood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis, alien visitation, and genetic manipulation7 earths first deluge and the fourth angel sounded and a third part of the sun was smitten and

MICHAEL W FORD THE VAMPIRE GATE

erian witchcraft is indeed luciferian witchcraft, book of the witch moon and liber hvhi all three make specific reference to the type of magickal practice here some may find the ciphers which lead one to the threshold of the crooked serpent. vampyrism warning: this book is a grimoire. it gives practical instructions on the possibility of sorcerous practice from a luciferian perspective. it is not evil or simply destructive. the most powerful message that can be received in this work is that of creation. the vampyre magickian should create as opposed to destroying. the author and publisher accept no responsibility for use/misuse of this book. 8 vampyrism& the astral plane this book will introduce you to the modern relevance and the possibility of the reality of vampirism. this practice of v

way to initiation. look for wisdom from experience, always test yourself in this way long trips, extensive exercise to your capacity, college or specific areas of learning in short, challenge yourself. building the mind builds the immortal spirit. 3. qi or life energy is around all of us. drain it and grow strong from it. you absorb energy from focus itself using aighash, the persian demon of the evil eye the eye represents the soul, use this to mentally connect with everything around you. one of our 18 symbols, aapep or apophis, is the devil serpent of ancient egypt. we seek to feast and drain on life force, on the astral plane and in the flesh. to join us is to be hidden mostly in society, to be the wolf among sheep. humanity seeks eternally a safety net; a god to believe will save their

d the abyss of waters, where two hideous beings who were produced from a two-fold principle. there were also men who had wings, or two faces, one body or who had both sexes and the legs of a goat, horns or were serpent like, dragon-men. over these presided omoroca, being ummu khubur or tiamat, the mother of darkness. tiamat was exalted to the rank of divinity, called the god who has taken hold of evil, that she remained in darkness and controlling the forces of chaos. tiamat was indeed a powerful goddess, a sorcerous being who could create fierce monsters and empower them accordingly. in her battle against the gods including marduk, tiamat first created vampiric beings. it was written that she beget serpents who were unsparing of fang and sharp of tooth. she filled their bodies with venom

tian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality. sorcery is a term which denotes encircling, casting lots and visualizing 1 'the deep things of satan' revelations. ch.2 22 the result. if you lay out conditions to occur, aligni

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

MICHAEL WYNN THE SOUL TRAVELERS

ed that the stories told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspects of the self. for example, each mythology seems to have at least 1 good god, and one trickster or villain god, and these 2 gods represent the internal (and external) battle of good versus evil within the heart of the every individual. with the wild tales of mythology being food for the incredulous, and often describing impossible happenings, this view of mythology is understandable. this interpretation of mythology, that mythology is no more than the embodiment of the individual s and society s inner struggles, is echoed in the universities, discovery channel specials, and everythi

d the garden of eden. it is at this point a character called the serpent, who is unambiguously described as the enemy of god, tricks eve into eating the fruit from a tree that the most high god forbade. the serpent s claim was that the fruit god so adamantly forbade was capable of remaking eve as the gods. after biting into the forbidden fruit, eve s eyes were opened and she came to know good and evil. eve then convinces her husband, adam, to also eat of the fruit, thereby opening his eyes as well. when god discovered what the primal couple( and the serpent) had done, adam and eve were banished from paradise. adam and eve leave the garden, and begin having children to the east. as human kind began to multiply, the serpent, also called the sons of god [angels] began to lust after human wome

requently associated it with the gods. there s hardly a single point on the globe, or in history, whose local population did not associate the gods with serpents and dragons (or the wisdom brought by the gods. in the bible, the serpent is often spoke of as an enemy of god, and in one case the bible refers to satan as that old serpent. even though the whole of the bible identifies the serpent with evil, even jesus was heard saying be as harmless as doves, and as wise as serpents. the--michael wynn's "the soul travelers" 5 problem with this statement taken literally is that reptiles aren t exactly the geniuses of the animal kingdom; warm-blooded animals are, on the average, more intelligent than reptiles. considering the serpent to be a creature of wisdom is an interesting choice considering

side, utnapishtim released a dove, as noah did, to see if there was dry land nearby. and like noah from the bible, the boat finally rested on a mountain. in chinese mythology, gong the serpent-looking water god, wanted to expand his sphere of influence and so contrived to flood the world. gong nearly succeeded but was stopped by the righteous god zurong. in greek mythology, zeus is enraged by the evil mankind was partaking in and so therefore plotted to destroy everything on earth in a great flood. but wily prometheus warned a man named deucalion, who builds a chest and survives the flood. in persian mythology, the benevolent god ahura mazda tells a man named yima that a terrible winter of frost and snow is upon him. ahura mazda commands yima to build an underground enclosure to protect 2

y hanging on to a grape vine. the people of southeast asia say that a flood consumed all of humanity, save a small number of men and women aboard a raft. the mandan s, a native american tribe, tell the story of lone man who, together with the creator, fashioned the earth and humanity. lone man, who was very much a savior figure, entered the world of man because he saw that humanity was plagued by evil spirits. in order to enter our world, however, lone man needed to be borne from the womb of a virgin mother. one day a virgin girl was eating corn, so lone man transformed himself into a kernel of corn which the virgin girl ate and became pregnant from. the virgin s parents considered the pregnancy holy, and the child, who was in fact lone man reincarnated, was perfect in all his ways. after

MICHAEL W FORD NOX UMBRA

various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind that religious pathways such as christianity hold no adversarial view piont rather

ss and shadow equally. the ahrimanic vampyre seeks the in-between, or neither-neither world of twilight, from which the shades of the dead commune with the living. the shadow may be grown, cultivated and manipulated through the will of the ahrimanic sorcerer, through darkness we expand and strengthen our consciousness. it is this hidden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical

is acknowledging the daemonic feminine as a strong and creative part of self. we who awake to this path are but children of lilith, thus by identifying and self-acknowledging this point will bless the self upon a determined journey of success. the caves of lilitu -a bestial rite of empowerment- the foundation for this working is in the zoharic myths of hebrew origin. the k'lifah (called husks of evil) is from which lilith emerges from. consider also the realm of husks or shells, the qlippoth, the place of demons. the legends of lilith portray her as having the body of a beautiful woman from head to navel, and below she is flaming fire. this is also comparable to lilith as having the continence of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the

exploration of this cave, banish and close the rite. keep a journal of this working and what you learned about yourself by it. this shadow form is but of you, thus you should seek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve self-initiation into the mysteries of the adversary, the opposition of self against the n

rom the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride, that self is the vessel of all gods and goddesses, that i become by each power of which i summon and bind i invoke the jahi, the children of az, mother of har

MORALS AND DOGMA

rce inherent in the people. to strive, to brave all risks, to perish, to persevere, to be true to one's self, to grapple body to body with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these are the examples that the nations need and the light that electrifies them. there are immense forces in the great caverns of evil beneath society; in the hideous degradation, squalor, wretchedness and destitution, vices and crimes that reek and simmer in the darkness in that populace below the people, of great cities. there disinterestedness vanishes, every one howls, searches, gropes, and gnaws for himself. ideas are ignored, and of progress there is no thought. this populace has two mothers, both of them stepmothers

that the spirit of god dwelleth in you? if any man desecrate the temple of god, him shall god destroy, for the temple of god is holy, which temple ye are" the wisdom and power of the deity are in equilibrium. the laws of nature and the moral laws are not the mere despotic mandates of his omnipotent will; for, then they might be changed by him, and order become disorder, and good and right become evil and wrong; honesty and loyalty, vices; and fraud, ingratitude, and vice, virtues. omnipotent power, infinite, and existing alone, would necessarily not be constrained to consistency. its decrees and laws could not be immutable. the laws of god are not obligatory on us because they are the enactments of his power, or the expression of his will; but because they express his infinite wisdom. the

e state would scale the heights of excellence, and the people be really free. harmony in this, as in all the divine, the material, and the human, is the result of equilibrium, of the sympathy and opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entered the lodge between two columns. they represent the two which stood in the porch of the temple, on each side of the great eastern gateway. these pillars, of bronze, four fingers breadth in thickness, were, according to the most authentic account--that in the first and that in the second boo

in england, also "the indented or denticulated border" is called "tesselated" because it has four "tassels" said to represent temperance, fortitude, prudence, and justice. it was termed the indented trassel; but this is a misuse of words. it is a _tesserated_ pavement, with an indented border round it. the pavement, alternately black and white, symbolizes, whether so intended or not, the good and evil principles of the egyptian and persian creed. it is the warfare of michael and satan, of the gods and titans, of balder and lok; between light and shadow, which is darkness; day and night; freedom and despotism; religious liberty and the arbitrary dogmas of a church that thinks for its votaries, and whose pontiff claims to be infallible, and the decretals of its councils to constitute a gospe

primitive matter, inexhaustible source of life, spark of uncreated fire, universal seed of all beings. it was hermes, also, the master of learning, whose name in greek is that of the god mercury. it became the sacred and potent sign or character of the magi, the pentalpha, and is the significant emblem of liberty and freedom, blazing with a steady radiance amid the weltering elements of good and evil of revolutions, and promising serene skies and fertile seasons to the nations, after the storms of change and tumult. in the east of the lodge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu

MOTTA MARCELO THE COMMENTARIES OF AL

tiquity of this revelation. the unveiling is the proclamation of the truth previously explained, that the body of nuit occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ, as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relation between destructible combinations. thus, quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. although this last sentence is grammatically wrong

the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. when a.c. says, above, second paragraph "did we then suppose the converse" he is speaking with his tongue in his cheek. he knows perfectly well that all religions, without one single solitary exception, suppose the converse. he, himself, had once supposed the converse. this central myster

la possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six mon

sture is forbidden, for "there is no law beyond do what thou wilt" but this may and shall be said, that a significance which indicates ignorance or forgetfulness of the central truth of the universe is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime

adit possesses the power to know, nuit that of being known. nuit is not unconnected with the idea of nibbana, the 'shoreless sea' in which knowledge is not. hadit is hidden in nuit, and knows her, she being an object of knowledge; but he is not knowable, for he is merely that part of her which she formulates in order that she may be known. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. the "old time" is the aeon of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the ne

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d ichor, never engendered disease, and, when shed, had the power of producing new life. the greeks believed that the mental qualifications of their gods were of a much higher order than those of men, but nevertheless, as we shall see, they were not considered to be exempt from human passions, and we frequently behold them actuated by revenge, deceit, and jealousy. they, however, always punish the evil-doer, and visit with dire calamities any impious mortal who dares to neglect their worship or despise their rites. we often hear of them visiting mankind and partaking of their hospitality, and not unfrequently both gods and goddesses [8]become attached to mortals, with whom they unite themselves, the offspring of these unions being called heroes or demi-gods, who were usually renowned for th

l religious matters, and the doctrine they taught was, that man had been created by the gods, and that there had been several successive ages of men, which were called the golden, silver, brazen, and iron ages. life in the golden age was one unceasing round of ever-recurring pleasures unmarred by sorrow or care. the favoured mortals living at this happy time led pure and joyous lives, thinking no evil, and doing no wrong. the earth brought forth fruits and flowers without toil or labour in plentiful luxuriance, and war was unknown. this delightful and god-like existence lasted for hundreds of years, and when at length life on earth was ended, death laid his hand so gently upon them that they passed painlessly away in a happy dream, and continued their existence as ministering spirits in ha

y delighted; their minds and hearts were hard, obdurate, and cruel. they led a life of strife and contention, introduced into the world, which had hitherto known nothing but peace and tranquillity, the scourge of war, and were in fact only happy when fighting and quarrelling with each other. hitherto themis, the goddess of justice, had been living among mankind, but becoming disheartened at their evil doings, she abandoned the earth, and winged her flight back to heaven. at last the gods became so tired of their evil deeds and continual dissensions, that they removed them from the face of the earth, and sent them down to hades to share the fate of their predecessors. we now come to the men of the iron age. the earth, no longer teeming with fruitfulness, only yielded her increase after much

th, no longer teeming with fruitfulness, only yielded her increase after much toil and labour. the goddess of justice having abandoned mankind, no influence remained sufficiently powerful to preserve them from every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let loose the water-courses from above, and drowned every [24]individual of this evil race, except deucalion and pyrrha. the theory of hesiod,[8] the oldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love for the beings he had called into existence, prometheus determined to elevate their minds and improve their condition in every way; he therefore taught them astro

bound up in her, and she knew no happiness except in her society. one day, however, whilst persephone was gathering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in melancholy grandeur. helios, the all-seeing sun-god, and

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work this protection ritual on a regular basis. the circle begins and ends at the doorway of the room. the sign of the elder gods the pentagram (five-pointed star) is another tool used by both witches and magicians to keep evil forces at bay. the more complicated forms of magic require the magician to create a cabalistic circle of protection- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archan

ch peel in a separate pocket. at night before retiring to bed rub the legs of the bed with the peels thinking intently on what you seek to know. place the peels under pillow and that night, if she is to have him, he will appear in a dream. if no dream of him comes he is not to be hers. the children of the night the art and practice of witchcraft goes hand in hand with eerie legends of mysterious, evil creatures that are seen by the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernatural forces. i have included here three of the most enduring of these legends. zombies, the dead that walk, raised from their graves to work as mindless slaves for pow

the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor to christianity in ancient rome. the gnostics believed that the christian jehovah was not the real god but an evil creator of an evil world. the power of the spheres sit or lie down, whichever you find most comfortable, at the center of your witching circle. if you choose the latter, use a rug or blanket as a mattress. now begin to breathe rhythmically until the rhythm is established. while inhaling and exhaling in this rhythmic pattern pretend that a sparkling, sphere of light is hovering just above your

. decide on a convenient time to perform this ritual and perform it every day until the money arrives for you to see, feel, touch and possess. the ultimate protection< when we tread the ancient path toward releasing our magic power, it is possible to attract unfriendly spirits to us. late one evening, derek k. was in his study preparing for an exam and chatting with friends online, when something evil came to visit. the lights in the room started flickering, the temperature dropped, and he felt the presence of something unseen in the room with him. he panicked, and could feel the invisible entity begin to drawn near to him. very quickly he left the room thinking, this can t be happening. upon entering the anteroom, he saw a transparent being looking directly at him. it began to move forwar

y to touch your left shoulder, visualizing a second shaft of light passing through your body. speak the fourth magic word of power: ve gedulah. the word of power is pronounced vay-gay-doo-lah. clasp both hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power are pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the elder gods (a pentagram) in the air before you. keep those two fingers together, and curl your thumb and your third an

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

borer or master shall be allowed admission into the order who does not approach the holy sacrament once a year and who does not observe the christian law. if someone who has been admitted into the association refuses to fulfill this precept, may no 178 from the art of building to the art of thinking master form a bond with him and may no journeyman render him assistance until he has renounced his evil habits and been punished by the association. no laborer or master shall bestow his favor on a journeyman who does not go annually to confession and to the holy sacrament, in conformance with christian precept. on the news of the death of an associate [the master] will celebrate a mass for the comfort of the recently departed soul, and thoses masters and journeymen who are then present will at

omon and hiram were merely executing (albeit perfectly) the will of god. in the commingling of hiram and adoniram, the masons followed the customary interpretation of all the medieval commentaries and interpretations of the bible. but the masonic legend a major theme of the initiation of the mason to the grade of master invented the tragic death of hiram, who was said to have been killed by three evil journeymen to whom he had refused to give the master "word" he was then transfigured and resuscitated in the person of the newly initiated master. in this story, the masons embroidered upon the bible. what's more, as we shall see, adoniram was killed in circumstances that bear resemblance to hiram's death through their sacred and spiritual significance. hiram is mentioned in the old charges (

t of building to the art of thinking rabelais. it was ficino's contribution to develop a syncretic philosophy inspired by the systems of zoroaster, hermes, orpheus, pythagoras, plato, the kabbalah, and christian philosophy. he wrote: god appeared in eternity, creating or rather luminously emanating from the center of the circumference, which radiates outward from being and good to nothingness and evil. as men, who are intelligences, finite lights within the abode of time and movement, we aspire toward that motionless light for which we are its mobile emanantions. death, by delivering us from the body, draws us close to it and its other angelic lights, pure spirits whose bliss is found in rest. death is therefore a pleasure and it is death that the philospher dives into each day when leavin

s had been true for a long time as is demonstrated by the schaw statutes. during this era of religious and dynastic struggles, it is said that the scots tried to use this distinctive feature as a means of dominating the lodges. at this same time they were developing the symbolism of the master grade. in particular, the legend of hiram, the brilliant builder of the temple who was murdered by three evil journeymen and was res [clodion refers to the merovingian king whose brother, fredemundus, was claimed an ancestor by the stuarts. trans] the grand lodges and modern freemasonry 259 urrected in the person of the newly initiated master, was used by the friends of charles i to avenge his death and set his son upon the throne. english freemasons, it is claimed, adopted the grade of master in the

ng lodges. the political and religious usefulness of the "scots" lodges had become quite weak with respect to the new impregnation they had taken on. it is true that the papal bull of 1738 makes scant mention of doctrine and faith. it notes that the freemasons should be regarded as "strongly suspect" of heresy for reason of masonic secrecy and its corollary, the oath. if freemasons were not doing evil, it seems to contend, they would not have such hatred of the light. there were additional reasons for suspicion of heresy added to this primary one, reasons described as "just and reasonable, known to us" though it appears these were of a temporal nature and touched on the danger freemasonry posed to the order and peace of nations.16 this papal condemnation was confirmed on several occasions

NECRONOMICON ALAZIF

the ether, the dweller in air and hath many faces that none shall recall. the waves freeze before him; gods dread his call. in men's dreams he whispers, yet who knoweth his form? of leng in ye cold waste who seeketh northwards beyond the twilight land of inquanok shall find amidst the frozen waste the dark and mighty plateau of thrice-forbidden leng. know ye time-shunned leng by the ever-burning evil-fires and ye foul screeching of the scaly shantak birds which ride the upper air; by the howling of ye na-hag who brood in nighted caverns and haunt men's dreams with strange madness, and by the grey stone temple beneath the night gaunts lair, wherein is he who wears the yellow mask and dwelleth all alone. but beware o man, beware, of those who tread in darkness the ramparts of kadath, for he

ON COMMUNICATION WITH SET

inspiration for future adventures based on knowledge of your past states. this process is called xeper "i have come into being" desiring more of such knowledge the self is impelled to start new tasks. this is the source of further will, and defines the object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gained a victory over evil (let us recall that for the setian evil= stupidity. by study of their methods and results we can obtain knowledge of the nature of set, and of *ourselves* for we are the products of such magic. fourthly there is the observable fact of the magic of the aeon, which is that when sincere intelligent people get together to discuss the ideas that feed or are fed by xeper, the general level of brill

ON SET

ind the gift of selfconsciousness in pre-historic times in order to strengthen his own being, and in order to give mankind the possibility to self-conscious, invidividual existence. self-consciousness is a feature that separates human beings from natural universe. because of this feature we are able to take into consideration in our actions past, present and future, to make notions about good and evil, give meaning and purpose to things, to effect the universe according to our own will, and to experience existence as selfconscious individuals. whereas natural universe is predictable, human beings have possibility to act unpredictably, to be free beings. set is the metamodel for such individual existence. my relationship to set is that of mutual respect in enhancing and exalting his gift of

l, and to experience existence as selfconscious individuals. whereas natural universe is predictable, human beings have possibility to act unpredictably, to be free beings. set is the metamodel for such individual existence. my relationship to set is that of mutual respect in enhancing and exalting his gift of selfconsciousness. i do not pray nor worship set. set does not tell me what is good and evil; it is my own responsibility to reason ethical (and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate with set, i do not lose my individuality, but become strenghtened by him in my self-consciousness and initiatory (self developing) work. as a priest of set i seek to enhance the possibility for individual, self-conscious, auton

rationally based honest inquiry on one's self and on set as the metamodel for self-conscious, autonomous, individual being. one of our senior initiates wrote a good summary about the nature of set: i. set is the principle of isolate intelligence. ii. it is dynamic (evolving. iii. its purpose is self- maintenance, expansion, and perpetuation. this is its only good- otherwise it is beyond good and evil. iv. it is not omnipotent- it must work for the changes it causes. v. it is not omniscient- it must work to see objectively. vi. its gift of self is perfect (complete. vii. it can inform or "teach" those possessed of its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intelligence

ONYX TABLET OF SET

cist or communist [among other things] in its doctrines. what is your personal opinion? how would you respond if questioned concerning this on public media? do you think that you can recognize a psychic vampire when you see one? what do you think the attitude of such creatures will be towards a member of the priesthood? do you think that they will be able to perceive you as such? what exactly is "evil? how would you respond if asked such a question over the media or during a lecture? of all the books that you have ever read- apart from the satanic bible, satanic rituals, and compleat witch, which do you consider to be the most valuable to a satanic magician? to a novice? what is lycanthropy? why is it important? how can you make use of it? what is the significance of the enochian keys? wha

on the bad behavior of another than to do one's own work. self- change is very, very hard, and the world keeps us from doing it by insisting that we must view others as heroes, villains and fools. once others become our main interest we have already opted out of our work, and then because of internal conflict leave. watch yourself for this with burning intent. thirdly, a person begins to project evil on his mentor. now usually dr. aquino or i fulfill this role, but one of the better aspects of working ii is that now more order grand masters may likewise be targets. this is a an all-too-human part of initiation: you have changed, bettered yourself according to your will and suddenly the mentor seems less smart, less wise, or less well-acting. seeing these warts that have always been there

a heterosexual monogamous marriage with 2.3 children with a home in the suburbs, a tv, and at most a dozen books in the house. this cult questions every decision you make from how you achieve transportation,to whom you sleep with (or refuse to sleep with, to your own reproduction.this cult in short claims to own your body. the cult of the victim teaches that only by suffering are we redeemed.this evil cult takes over good movements of social empowerment by taking away the quest for power, and replacing it with a plea for justice for past social injuries. it allows people to engage in the worst behavior, and then be forgiven because of real or imagined illness or real or imagined abuse.this cult works against anyone with a big heart- and is particularity strong in cultivated circles. beware

und the world according to the circumstances of their birth and guided by the intervention of their daemonic self. he or she will see many things, meet many people, have many experiences. this material is acquired during a time of great naivete- the initiate believes that surface appearances are true. humans are good, those in authority know more than the rest of us, people wearing black hats are evil. the beliefs that rule the initiate-to-be are gathered at random; sometimes they are very noble such as a belief in human's ability to help themselves, sometimes very base such as racism. those humans, roughly five percent of humanity (of every color, sex, sex preference) that have the capacity to avoid regression go through this phase (when most people meet a new and stressful environment, t

mically-based records [cf #2f, we may approximate 5000 bce. if we are to assume the final eclipse of the priesthood at the end of the xix-xx [setian] dynasties ca. 1085 bce, we are looking at an institution which existed at least two thousand and possibly as many as four thousand years (2) set was the god who was "different" from all of the others. too often this is simplified into his being the "evil" slayer of osiris, hence the personification of "evil; yet any but the most cursory study of egyptian religious symbolism is sufficient to dispel this caricature. he was rather the "god not of the gods: a neter "against the neteru: the entity who symbolized that which is not of nature. this is a very curious role for a god in egyptian cosmology. as discussed in the ruby tablet (ot.ii.a.1.a "t

PATRON OF SORCERY

erywhere in these greek spells. the 'true names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be corrupted praise names. the words are seen in binding and restraining spells (pgm iv 2145-2240, perhaps pgm vii 467-77, pgm xxxvi 1-34, spells to charm and subject (pgm vii 940-68, pgm xlvi 4-8, to cause separation (pgm xii 365-75, pdm xii 62-75 and xii 76-107 "evil sleep (pdm xiv 675-94) and crazed lust (pgm xxvi 69-101. it is in the spells for self- initiation that one gets a sense of how the destruction of their civilization shaped the perspective of those who used these conjurations. the social machinery of the temple tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for indi

PHILIP NEIL MYTHS LEGENDS EXPLAINED

me in which they could praise the splendor of the trinity. measured 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 wor

ral and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion 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 en

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

gment of osiris. the epic of gilgamesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first encounter, then became very close companions and went together to the great forest to kill humbaba, the great evil. on his return, the goddess ishtar, seeing his beauty, asked gilgamesh to marry her, but he refused. furious, she demanded that her father anu create a bull of heaven to ravage the land. but enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask

s, beliefs, words, nor souls agree. then ahura mazda created gayomart, the first man and the first fire priest. but ahriman renewed his attack and broke through the sky in blazing fire, bringing with him starvation, disease, pain, lust, and death. so ahura mazda set a limit to time, trapping ahriman inside creation. ahriman then tried to leave creation, but he could not. so he has remained, doing evil until the end of time. when ahriman caused a drought and poisoned the first man, gayomart( dying life, ahura mazda sent rain, which brought forth, from the seed of gayomart, the mother and father of humanity, mashya and mashyoi. zurvan worship of the unified god zurvan became a heresy of zoroastrianism, which regards ahura mazda and ahriman as having existed in duality from the beginning of t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god is consid

erceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a posi

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

d-natured mockery to vicious schemes to dupe the innocent and unwary. the excellent reputation of freemasonry and the quite universal knowledge of its high aims and ideals removes the sales resistance which frauds and charlatans would encounter in imitating and promoting a less known fraternal organization. freemasonry s own concerns are, unfortunately, an aid to those who would further their own evil ends by duping innocent and well-intentioned individuals by plausible claims of an easy method of admission to an exclusive fraternity. it is only when the zeal of such unscrupulous promoters overcomes their discretion that they are halted. sooner or later some of them run afoul of local ordinances, state statutes and occasionally of federal postal regulations, and there is an exposure which

PROMETHEUS

ays mindful of the trick, and would not give the power of unwearying fire to the melian race of mortal men who live on the earth. but the noble son of iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk. and zeus who thunders on high was stung in spirit, and his dear heart was angered when he saw amongst men the far-seen ray of fire. forthwith he made an evil thing for men as the price of fire; for the very famous limping god formed of earth the likeness of a shy maiden as the son of kronos willed. so it is not possible to deceive or go beyond the will of zeus; for not even the son of iapetos, kindly prometheus, escaped his heavy anger, but of necessity strong bands confined him, although he knew many a wile -theogony 507f "for the gods keep hidde

iapetos stole again for men from zeus the counsellor in a hollow fennel-stalk, so that zeus who delights in thunder did not see it. but afterwards zeus who gathers the clouds said to him in anger `son of iapetos, surpassing all in cunning, you are glad that you have outwitted me and stolen fire- a great plague to you yourself and to men that shall be. but i will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction' so said the father of men and gods, and laughed aloud. and he bade famous hephaistos make haste and mix earth with water and to put in it the voice and strength of human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face [pandora. but when he had finished the sheer, hopel

ra. but when he had finished the sheer, hopeless snare [pandora, the first woman, created by the gods, the father sent [hermes. to take it to epimetheus as a gift. and epimetheus did not think on what prometheus had said to him, bidding him never take a gift of olympian zeus, but to send it back for fear it might prove to be something harmful to men. but he took the gift, and afterwards, when the evil thing was already his, he understood -works& days 42-89 "deukalion was the son of prometheus and pronoia, hesiod states in the first catalogue -the catalogues of women& eoiae frag 1 (from scholiast on apollonius rhodius arg. iii.1086 "against the wise prometheus bitter-wroth the sea-maids [nereides] were, remembering how that zeus, moved by his prophecies, unto peleus gave thetis to wife, a m

und kaukasos, another and better eagle shall tear the bleeding liver, growing for ever anew, of hephaistos the fiery: since fire was the for which prometheus has been suffering the ravages of his self-growing liver. dionysiaca 2.298 [aion father time addresses zeus] prometheus himself is the cause of man s misery prometheus who cares for poor mortals! instead of fire which is the beginning of all evil he ought rather to have stolen sweet nectar, which rejoices the heart of the gods, and given that to men, that he might have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ay precede pleasure, nevertheless, it is only for the pleasure. we may therefore conclude that there is a desire and a pleasure for everything that exists and that pleasure is the internal of the two. it is the desire and pleasure for something that brings it into being and keeps it in existence. this principle applies in the negative sense as well. there is even a pleasure and desire which gives evil its existence. how can this be understood? what pleasure or desire could g-d possibly have in evil? as we see, most games, sports, stories, novels and movies involve an opponent in order to create a challenge. even computer games have "bad guys. the reason for their existence is to destroy them. it is the adversity of the opponent that creates the challenge and gives excitement and purpose to

in order to create a challenge. even computer games have "bad guys. the reason for their existence is to destroy them. it is the adversity of the opponent that creates the challenge and gives excitement and purpose to the game. if there were no opposition to overcome, there would be no pleasure or sense of accomplishment in the game whatsoever. likewise, though it is not a game, the existence of evil in the world is for the pleasure gained by its destruction and to create free choice and challenges for human beings. these two parts of keter are called atik yomin (the ancient of days, and arich anpin (the long face. atik yomin corresponds to pleasure and arich anpin corresponds to desire. the difference between the desire of arich anpin (the long face) and the desire of adam kadmon (primal

xample of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because the inclination of man s heart is evil from his youth, i will, therefore, not continue to punish any living thing, as i had done" here, man s inclination to evil is given as the logic and reason for judging them favorably, whereas prior to the flood, the identical reason was given for judging them as guilty, as is written "and hashem saw that the evil of man was great on earth, and that all the inclinations of his heart were only

be righteous or wicked, he (g-d) did not say" it was not brought out into actual speech. because of this there is the possibility of repentance, for if g-d actually said it, repentance would be impossible. however, although g-d did not actually speak it, he nonetheless thought it, on the level of "speech of thought. this causes a person to have a natural tendency and predisposition toward good or evil. this is evident from the story of yaakov and esav. yaakov was righteous, whereas esav was wicked. their father, yitzchak, favored esav over yaakov. the commentaries explain that this was because esav fooled yitzchak into believing he was righteous. however, if esav was righteous, was yaakov not just as righteous? this being the case, why did yitzchak favor esav? the reason is because yitzcha

gularity. this is similar to the allegory which appears to be separate from that which is being allegorized. however, when the concept being allegorized is understood through the allegory, the allegory itself becomes a "garment of light, which illuminates and sheds light on that which is being allegorized. another matter which arises from the "shattering of the vessels" is the concept of good and evil. good means that g-dliness is revealed, evil means that g-dliness is concealed. in other words, when the allegory is connected to that which is being allegorized, it is good, for it is one with its source. however, when the allegory is separate from its source, it is evil, because it becomes a separate entity, with a sense of itself, separate and apart from g-d. this sense of self, as a being

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

fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h is the gimage h of ima (referred to by the name elokim used in this verse) in which the gman h of beriah is created. there was no commandment given to this man of beriah not to eat of the tree of knowledge. for since this world [of beriah] is pure of evil, there was no apprehension [that anything bad would happen by his eating of it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the person can be confused whether something is good or evil. in th

ension [that anything bad would happen by his eating of it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the person can be confused whether something is good or evil. in the world of beriah, where evil has no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all the earth] and all trees in which there is tree fruit that bears seeds, they shall be yours for eating. h4 meaning, even the tree of knowl

e souls were evidently too sublime to be affected by the sin, and when adam fs being was diminished and therefore no longer spiritual enough to encompass them, they simply flew away from him. the rest of the souls were eventually rectified, however, as we will [now] explain, please g-d. these souls left [the diminished being of adam] by way of seminal emissions, for [as we are taught, adam] sired evil spirits. this happens when the drop of seminal emission impregnates a female demon. the soul [that has thus become entrapped in evil] must be reincarnated afterwards in order to be rectified. we are taught in the talmud1 that during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, ap

he mind sorts out the thoughts the individual entertained during his waking hours) any seminal emission implies a recipient of the vital seed. normally, this is one fs wife, who inspires or arouses her husband to transmit his creative flow to her; the result of this being holy spiritual offspring (in the form of increased holy energy in the world) and ideally, physical offspring as well. however, evil can also entice or trick a man to transmit his creative flow to it, by deceiving him into thinking that some holy purpose (or some cheap imitation of the exhilaration and excitement of holiness, i.e, ephemeral excitement or fulfillment) will come of this. in this case, the recipient of his vital seed is a gfemale demon, h whether that be an actual human being, a mental fantasy, or in the most

outside the context of time require time when manifested in the physical plane. in addition [adam] blemished souls that were associated with his own, personal soul-root. these were [intended to be] rectified in the souls of cain and abel, abel rectifying the aspect of chochmah and cain the aspect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their life-force. 1 eiruvin 18a, based on genesis 5:3. the arizal on parashat noach (2) 29 as we said previously, binah is the aspect of the intellect that exercises judgement and evaluates the insight of chochmah. therefore, it is essentially a jud

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

insightful introduction to a difficult subject, which should be followed by people in quandaries by wendell johnson (harper, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps out of fear. with considerable pleasure, i urge every student to read theproblem of good and evil or the chrisfos by vitvan (school of the natural order, baker, nevada. both of these books attempt to correlate the ancient wisdom both of the east and the west with the techniques ofcount o r z b swkhio developed general semantics. reading this literature should considerablv broaden the mental and spiritual horizons of&e sincere and serious student. it h l al so help him keep a le&l head whe

ther of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic

s him to the first rung of that mighty ladder whose heights are obscured in the light above. this first rung is the lowest sphere of the conventional tree of life, malkuth, the sanctum regnum. to it are ascribed the first grade of zelator, and the element of earth. herein, after the earth elementals are invoked, the candidate is ceremonially brought to three stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is cleared for him by the hierophant, who again represents the celestial soul of things. during his jo

dividual candidate on the path, prior to the awakening of the "sleeping dogs" within his being, to use blavatsky's apt expression. beneath these three figures sleeps a coiled dragon, silent, unawakened. none it would seem is aware of that latent power, titanic and promethean, coiled beneath- the active magical power centered in man, his libido, neutral, of vast potentialities but neither good nor evil in itself. very similar in some respects is the diagram revealed in the philosophus grade. as the divine peace of the garden of eden was manifested during the water grade, so in this grade of philosophus, the power of fire is shown to have called forth catastrophe. formerly coiled beneath the tree, the hydra-headed dragon in this diagram has usurped its proper place. its several homed heads w

strayed from his roots, and lost his spiritual birthright in a jungle of delusion, it is not always easy to re-discover those roots or to find the way out from the gates of the land of night <73> in contradistinction to the above mentioned type of amorphous mystical doctrine, magic does recognise the many-faceted nature of man. if that intricate structure so painfully constructed be considered an evil, as some seem to think, it is a necessary evil. it is one to be faced and used. therefore magic connives by its technique to use, develop, and improve each of these several principles to its highest introduction 39 degree of perfection "thou must prepare thyself" councils vaughan "till thou art conformable to him whom thou wouldst entertain, and that in every respect. fit thy roof to thy godi

REGARDIE TALISMANS

if thou dost not intend to use for a good purpose the secrets which i here teach thee, i command thee rather to cast this testament into the fire, than to abuse the power though wilt have of constraining the spirits, for i warn thee that the beneficent angels, wearied and fatigued by thine illicit demands, would to they sorrow execute the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order o

this name is converted into hebrew, which again will be found in volume i of the golden dawn, so there is no problem here. its tracing on the rose is thus: though it is not absolutely essential, i propose to use one last set of symbols the geomantic symbols and the emblems derived from them. there are three symbols attributed to the watery triplicity, but since rubeus for scorpio is pantently an evil sign, it is best omitted, leaving only populus for cancer and laetitia for pisces. populus is drawn thus: and from it several little emblematic designs may be drawn with ease. laetitia is thus: and its emblems may be drawn so: these symbols therefore may be placed around the circumference of the circle, together with the traditional symbol of water, the inverted triangle. we would also includ

RELIGIOUS TENANTS OF THE YEZIDI

hrine to commemorate the places on which he is said to have sat. the above hypothesis receives support from the subjoined translation of an arabic poem, which i obtained after much trouble from the sheikh already alluded to "this is the eulogy of sheik adi; upon him be peace "my wisdom knoweth the truth of things, and my truth hath mingled with me. my real descent is from myself; i have not known evil to be with me. all creation is under my control; through me are the habitable parts and the deserts, and every created thing is subservient to me. and i am he that decreeth and causeth existence. i am he that spake the true word, and i am he that dispenseth power, and i am the ruler of the earth. and i am he that guideth mankind to worship my majesty, and they came unto me and kissed my feet

scene of yezeedee festivities. i was absent in the tyari country when the chief rites were performed, but mrs. badger having accompanied my sister and mr. rassam on a visit to ba- sheaka, took several notes of the proceedings on that occasion, which i shall insert here as illustrative of the religious customs of the yezeedees, and as introductory to the succeeding remarks on their worship of the evil principle "april 18th, 1850--we took a walk through the village this morning, and noticed a small enclosure which was erected by a yezeedee last year, and who is said to have been incited thereto by the evil principle in a dream. the promise made to him if he obeyed was, that all persons suffering from cutaneous diseases should be cured on rubbing themselves with the dust taken from that spot

er the remains of the sheikh. the enclosure round the shrine contains several other tombs, and a number of small apartments "this being new year's day with the yezeedees we again walked through the villages to witness their festivities, and observed a number of wild scarlet anemonies stuck over the entrance to several of the houses. we learned on inquiry that these were intended to propitiate the evil principle, and to ward off calamity during the coming year. the practice reminded me at once of the blood sprinkled upon the door-posts of the dwellings of the israelites in egypt as a sign for the destroying angel to pass over, and it also recalled to my memory a custom prevalent among the hindoos and parsees of india, who hang a string of p. 120 leaves across the entrance to their houses at

well as on yezeedees, by the contributions to the senjak, and calling upon all present to give liberally to the same object. the following is a sketch of the famous symbol which i committed to paper on my return home" thumb 12400 "the melek taoos of the yezeedees" p. 125 according to the theology of the yezeedees, melek taoos, of which the senjak is a type, is the principle or power from whom all evil proceeds, and their religious services seem to partake much more of a propitiatory than of an eucharistic character. in this respect, their system is in accordance with the natural feelings of man in his fallen state, which lead him rather to dread punishment for his misdeeds, than to be thankful for benefits received. the yezeedees, therefore, revere the evil principle, not out of love, but

s the much dreaded attribute of melek taoos. their use of the scarlet anemone as a propitiatory charm or offering, has already been mentioned, and if this flower is chosen for its colour, we may see in it, as well as in the ochre with which the heathen in india daub their idols, a symbol of blood and sacrifice. what the particular rites are wherewith the yezeedees testify their veneration for the evil principle in their secret assemblies, i am unable to state from personal observation; but i received the following account from one who has frequently been an eyewitness of them. it appears, there are in all seven fr. 1 brazen cocks, which are constantly being carried about in some or other of the yezeedee districts. these are under the absolute control of sheikh n sir, who directs their line

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

r our brief forms and symbolic services to impart the same to you.we can, at best, but place in your hands the wrap upon which you must weave the threads, which wewill also give you (some dark and sombre, other bright and golden) a picture pleasing to the eye ofthe eternal, who is to pass upon your work. alchemy is so called because it is an instrument bywhich the good is to be separated from the evil; and what is not mature it matureth. it is a primarypower, pure and uncorrupted, it exerciseth with the intellectual man and takes no part with theunthinking and indolent. draw then upon your innate and tutored mind, and. follow us in our courseof reasoning.alchemists claim the power after eliminating and dispersing the u1timate and grosser elements ofbodies by the influence of fire, to grasp

flour is taken from a jar, and sprinkled on the chemical flaming tripod dish: thechemist then continues: behold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect; how gradually end yet certainly it conceals its collar, when thesulphurous gases, as of an evil spirit, dare to approach it.rituals of the societas rosicrucianis in angliapracticus32 the colour of the rose turns to a pallor, or white.our expressive emblem of man222s redemption, blushing in its pride, fails not to hide its beauty andscorning the distasteful union, exhibits its defilement through every part; as the soul grows pallid bycontagion with the influences of the evil one, whose s

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

said of it in legend is true after a certain manner, yet contrary to the common course of popular exaggeration it falls below the truth. there is indeed a formidable secret, the revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim o

d too soon in popular memory the simple and abstract truths of primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is a

m of israel and the gods of apuleius both issue from the sanctuaries of memphis and thebes? psyche is the sister of eve, or rather she is eve spiritualized. both desire to know and lose innocence for the honour of the ordeal. both deserve to go down into hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. t

ubt everything rather than admit anything on chance, should close this book: for him it is useless and dangerous. he will fail to understand it, and it will trouble him, while if he should divine the meaning, there will be a still greater source of disquietude. if you hold by anything in the world more than by reason, truth and justice; if your will be uncertain and vacillating, either in good or evil; if logic alarm you, or the naked truth make you blush; if you are hurt when accepted errors are assailed; condemn this work straight away. do not read it; let it cease to exist for you; but at the same time do not cry it down as dangerous. the secrets which it records will be understood by an elect few and will be reserved by those who understand them. show light to the birds of the night-ti

ng to hermes trismegistus, being the malcomprehension of the vulgar, who would ascribe to the necessities of science the immoral aspect of blind fatality. by the fear of the unknown must the crowd be restrained, he observes in another place; and christ also said: cast not your pearls before swine, lest, trampling them under their feet, they turn and rend you. the tree of the knowledge of good and evil, of which the fruits are death, is the type of this hieratic secret of the duad, which would be only misconstrued if divulged, and would lead commonly to the unholy denial of free will, though it is the principle of moral life. it is hence in the essence of things that the revelation of this secret means death, and it is not at the same time the great secret of magic; but the arcanum of the d

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

lowers of light in the vast meadows of the sky, seem to flee before her terrible breath. the grand council of spheres assembles, and there is universal consternation; at length the loveliest of the fixed stars is commissioned to speak in the name of all the firmament and offer peace to the headlong vagabond. gmy sister, h she thus commences, gwhy dost thou disturb the harmony of the spheres? what evil have we wrought thee? and why, instead of wandering wildly, dost thou not fix thy place like us in the court of the sun? why dost thou not chant with us the evening hymn, clothed like ourselves in a white garment, fastened at the breast with a diamond clasp? why float thy tresses, adrip with fiery sweat, through the mists of the night? ah, wouldst thou but take thy place among the daughters o

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

ude, of a passive fructified principle to sustain and realize the power of the active generating principle. all nature is bisexual, and the movement which produces the appearances of death and life is a continual generation. god loves the void, which he made in order to fill it; science loves the ignorance which it enlightens; strength loves the weakness which it supports; good loves the apparent evil which glorifies it; day is desirous of night, and pursues it unceasingly round the world; love is at once a thirst and a plenitude which must pour itself forth. he who gives receives, and he who receives gives; movement is a continual interchange. to know the law of this change, to be acquainted with the alternate or simultaneous proportion of these forces, is to possess the first principles

and great severity. we designate such spirits under the name of occult elements, and it is these who frequently occasion our bizarre or disturbing dreams, who produce the movements of the divining rod and rappings upon walls or furniture; but they can manifest no thought other than our own, and when we are not thinking, they speak to us with all the incoherence of dreams. they reproduce good and evil indifferently, for they are without free will and are hence irresponsible; they exhibit themselves to ecstatics and somnambulists under incomplete and fugitive forms. this explains the nightmares of st. anthony and most probably the visions of swedenborg. such creatures are neither damned nor guilty; they are curious and innocent. we may use or abuse them like animals or children. therefore t

hemselves to ecstatics and somnambulists under incomplete and fugitive forms. this explains the nightmares of st. anthony and most probably the visions of swedenborg. such creatures are neither damned nor guilty; they are curious and innocent. we may use or abuse them like animals or children. therefore the magus who makes use of them assumes a terrible responsibility, for he must expiate all the evil which he causes them to accomplish, and the extent of his punishment will be in proportion to that of the power which he may have exercised by their mediation. to govern elementary spirits and thus become king of the occult elements, we must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experi

ROBERT KIRK WALKER BETWEEN WORLDS

lic. in 1684 pepys, a member of the royal society which investigated and promoted scientific advances, of which boyle was also a member, had traveled to spain. among other activities, he made a thorough investigation of the saludadors of seville. these were seers who had a widespread reputation of being able to prophecy, perform cures, and see at a distance. he also investigated the mal de ojo or evil eye, and concluded and reported that it was all fraud.[3] it seems likely that pepys' interest in the seers was in the context of his powerful role in rebuilding the royal navy- did the spaniards have people who could spy upon the english at a distance? it also seems likely that his interest in kirk's book was based upon a similar introduction 4 curiosity, did the english, or rather the scots

tween worlds(pages 30-39) family, without their own consent or the teaching of others, proceeding only from a bounty of providence, it seems, or by a compact, or a complexional quality of the first acquirer [of the sight. as it may likewise seem strange, yet nothing vicious, in the [cases of] such as mr. greatrakes, the irish stroker [that is, healer, seventh sons, and others that cure the king's evil, and chase away diseases and pains, with only [that is, nothing more than] stroking of the affected part [of the body. which [ability, if it be not the relic of miraculous operations, or some secret virtue in the womb of the parent, which increases until seven sons be born and decreases by the same degrees afterwards, proceeds only from the sanative [that is, curative] balsam of their healthy

fore her, always when she came out into the open air. the back of the image being always to her, so that it was not a reflection as [might be seen] in a mirror, but the species [that is, vision] of such a body as her own, and in a very like habit [that is, clothing] which appeared to herself continually before her. the parson kept her a long while with him, but had no remedy of [that is, for] her evil [that is, ill] which troubled her exceedingly. i was told afterwards that when she was four or five years older, she saw it not [that is, no longer. these are matters of fact which i assure you are truly related. but these and all others that occurred to me [that is, which i encountered] by information or otherwise, could never lead me into a remote conjecture of the cause of so extraordinary

itution by being radicated [that is, rooted] in envy and malice, that they pierce and kill, like a cockatrice, whatever creature they first set their eye on the morning. so was it with waiter graham, sometime having in the same pariah wherein now i am, who killed his own cow after commending its fatness, and shot a hare with his eye having praised its swiftness. such was the infection of an [his] evil eye, albeit this was unusual; yet he saw no object but what [ever] was obvious to other men as well as to himself. 6,5: if the [fact of] being transported to live in another country did obscure the second sight [then] neither the parson nor the maid [mentioned above] needed [to] he much troubled for [that is, by] her [vision of a] reflex-self as going from her wonted [that is, usual] home [re

on revelation 12:7, writing of the fight between [the archangel] michael and the dragon, gives a very pertinent note as follows: that he knows not but ere [that is, knows no example of] any great action [that is, battle, especially the secret commonwealth 49 tragical [that] is done on earth [but] that first the battle and [its] victory is acted [out] and achieved in the air, between the good and evil spirits. thus he [states. it seems [therefore] that these [visions] were man's guardians, and the like [that is, similar] battles are often times perceived aloft [in the sky] in the night time. the event of which might easily be represented by some one of the [spirit or fairy] number to a http//www.dreampower.com/kirk_wbw/pg_40.htm (8 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between w

RUBY TABLET OF SET

on samos, which was exposed to the "barbaric" east as well as to the greek west. initiated into the egyptian priesthood of hathor, he remained in egypt 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

eptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the pyramid, cube, octahedron, icosahedron, and dodecahedron (further representing fire, earth, air, water

. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was not enough for people to be unconsciously or instinctively virtuous; they must "taste of the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emotion, pistis (ordinary active/reactive thinking, dianoia (precise, logical, enlightened thought, and noesis (intuition and apprehension of the agathon. he offered the famous "parable of the cave" whereby philosophers (who have seen the agathon of perfect wisdom) lead mankind into the light by means of the d

or partake. knowledge arises through the senses, which are also the final test of truth. experience does not always lead to knowledge, for perceptions may be distorted by passion and/or emotion. reason is the supreme achievement of humanity. since humanity is integral with nature, goodness is cooperation with nature. it is not the pursuit of pleasure, which would subordinate reason to passion. if evil comes to the good man, it is only temporary and not really evil, since in the greater sense it is natural. the stoic thus accepts all fortunes and misfortunes of life calmly. he seeks an absence of feeling in his thoughts and conduct. nevertheless stoicism does not excuse all events as deterministic. the individual is still responsible for virtuous or vicious choices, measured against a natur

nd deduction to science and knowledge of things in their causes and thence to knowledge of ultimate causality; and the conclusion that the universe is the creation of an infinite, uncreated being; that everything in nature is composed of matter and form, with the potentiality of the former being brought to actuality by the latter; that everything which is natural is good in itself and a cause for evil only when used for ends other than those for which it was created or beyond the limits prescribed by sound reason or divine law; and that because of his rational nature man is compelled by necessity to seek the highest good. invoking aristotle's argument for an "unmoved mover" aquinas suggests that the necessity for a "first cause" logically proves the existence of god. this was later to be c

SALMANRUSHDIE THESATANICVERSES

lahuddin never went to the rocks at scandal point; nor did he tell anyone what had happened, knowing the neurasthenic crises it would unleash in his mother and suspecting that his father would say it was his own fault. it seemed to him that everything loathsome, everything he had come to revile about his home town, had come together in the stranger's bony embrace, and now that he had escaped that evil skeleton he must also escape bombay, or die. he began to concentrate fiercely upon this idea, to fix his will upon it at all times, eating shitting sleeping, convincing himself that he could make the miracle happen even without his father's lamp to help him out. he dreamed of flying out of his bedroom window to discover that there, below him, was- not bombay- but proper london itself, bigben

ing, treachery, lack--of--form- and have turned it, by alchemy, into the fabric of their newly invented permanence. these people are a mere three or four generations removed from their nomadic past, when they were as rootless as the dunes, or rather rooted in the knowledge that the journeying itself was home- whereas the migrant can do without the journey altogether; it's no more than a necessary evil; the point is to arrive. quite recently, then, and like the shrewd businessmen they were, the jahilians settled down at the intersection--point of the routes of the great caravans, and yoked the dunes to their will. now the sand serves the mighty urban merchants. beaten into cobbles, it paves jahilia's tortuous streets; by night, golden flames blaze out from braziers of burnished sand. there

plans. khalid the water-carrier hangs back and the hollow-eyed prophet waits for him to speak. awkwardly, he says "messenger, i doubted you. but you were wiser than we knew. first we said, mahound will never compromise, and you compromised. then we said, mahound has betrayed us, but you were bringing us a deeper truth. you brought us the devil himself, so that we could witness the workings of the evil one, and his overthrow by the right. you have enriched our faith. i am sorry for what i thought" mahound moves away from the sunlight falling through the window "yes" bitterness, cynicism "it was a wonderful thing i did. deeper truth. bringing you the devil. yes, that sounds like me" o o o from the peak of mount cone, gibreel watches the faithful escaping jahilia, leaving the city of aridity

d an invitation, yyou bbetter bring your ffriend in out of the cccold, and stamped back up the shingle to put the kettle on, grateful to the bite of the winter air for reddening her cheeks and _saving, in the old comforting phrase _her blushes. o o o as a young man saladin chamcha had possessed a face of quite exceptional innocence, a face that did not seem ever to have encountered disillusion or evil, with skin as soft and smooth as a princess's palm. it had served him well in his dealings with women, and had, in point of fact, been one of the first reasons his future wife pamela lovelace had given for falling in love with him "so round and cherubic" she marvelled, cupping her hands under his chin "like a rubber ball" he was offended "i've got bones" he protested "bone _structure "somewhe

r: he keeps her close. just as, far away in the palaces of her omnipotence she will be clutching his portrait beneath her royal cloak or hiding it in a locket at her throat. she is the empress, and her name is- what else- ayesha. on this island, the exiled imam, and at home in desh, she. they plot each other's deaths. the curtains, thick golden velvet, are kept shut all day, because otherwise the evil thing might creep into the apartment: foreignness, abroad, the alien nation. the harsh fact that he is here and not there, upon which all his thoughts are fixed. on those rare occasions when the imam goes out to take the kensington air, at the centre of a square formed by eight young men in sunglasses and bulging suits, he folds his hands before him and fixes his gaze upon them, so that no el

SATANGEL

nd names. spells and incantations calling upon such forces were in abundance as late as the 13th century, as are recorded in the classical grimoire. paradoxically, many angels appear in the grimoire also as devils and demons; without transformation or change of name, merely of alignment. it is almost as if the citizenship of heaven and hell are in constant flux, and the divisions between good and evil are not as succinct and unchanging as orthodox theologians would have us believe. compare almost any description of spirits from the lesser key to the description of the angelic manifestation in ezekiel 1:6-13. as we shall observe, the angels, saints, devils and demons may be traced back largely to the spirits of the previous aeon of pagan magick. the hebrew term for angel is mal akh, meaning

s right. according to the book of adam and eve, two virtues acted as midwives at the birth of cain. their ruling princes are michael, raphael, bariel, tashish, and before the fall, satan-el. 6th choir: powers the dynamis, potentiates and authorities, the first angels created by god. they inhabit the border between the first and second heavens. saint paul warns that the powers may be both good and evil. they act as guides to the soul, and their task is to transform the duality of mundane consciousness into a unity with divinity; see romans 13:1. in occult lore they act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powe

ter two; the fall of lucifer the sin of pride the concept of the devil was a fairly late development in the monothiestic legacy. the early hebrews attributed all events, whether good or bad, to the one god. he encapsulated both darkness and light, destruction and creation, corruption and purity. such is clearly stated in isaiah 45:7; i form the light, and create darkness: i make peace, and create evil: i the lord do all these things. in the old testament it is god himself who slays the first born of egypt, sends plagues and famine, strikes down with lightning, and demands of abraham that he sacrifice his first born son. the idea of a separate evil only gradually arrives from the 2nd century b.c. the dilemma of evil created a paradoxical tension between the essentially monist concept of a s

se two essentially contradictory concepts. standing in the centre of the ensuing maelstrom is none other than the dark one himself. the idea of a devil does not appear in the old testament. rather, we find ha-satan, the opposer. yet this title was a common term for an opponent of any kind, and this was most probably a title of office as in a modern prosecution. it is thus morally neither good nor evil, but rather an agent of neutrality. in enoch i the scribe describes his first meeting with the lord (en xl:6) where he also witnesses uriel arguing against the satans and refusing them permission to come before the lord to accuse those from the earth. the myth of the fall originates in the book of enoch, and is outside of the canon. yet by the time the new testament was compiled the influence

men can thus become as angels or devils through their own doing, as angels may become human or demonic and visa versa; when intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. if it is serving higher intelligences, it shines with the brightness of the celestial bodies, and serves as a garb for the angels of god. the concept of the evil one is essential in any religion that preaches redemption, for there must be something to be overcome. it is an old truth that the devil is the church s greatest ally, keeping it in business. during the next two millennia the dark one inevitably gathered followers of his own, as well as many new names and titles. amongst them is the father of lies, and it is said that the greatest trick he ev

SATANIC BIBLE

y scare stories from religious groups complaining that the satanic bible now outsells the christian bible on college campuses and is a leading causative factor in youngsters' turning away from god. and certainly one suspects that pope paul had lavey in mind when he issued his worldwide proclamation two years ago that the devil is "alive" and "a person, a living, fire-breathing character spreading evil over the earth. lavey, maintaining that "evil" is "live" spelled backward and should be indulged in and enjoyed, answers the pope and the religious scare groups this way "people, organizations, nations are making millions of dollars off us. what would they do without us? without the church of satan, they wouldn't have anybody to rage at and to take the blame for all the rotten things happenin

ht can last but a limited time in this great scheme of human existence. the gods of wisdom-defiled have had their saga, and their millennium hath become as reality. each, with his own "divine" path to paradise, hath accused the other of heresies and spiritual indiscretions. the ring of the nibelungen doth carry an everlasting curse, but only because those who seek it think in terms of "good" and "evil- themselves being at all times "good. the gods of the past have become as their own devils in order to live. feebly, their ministers play the devil's game to fill their tabernacles and pay the mortgages on their temples. alas, too long have they studied "righteousness, and poor and incompetent devils they make. so they all join hands in "brotherly" unity, and in their desperation go to valhal

t to blaspheme as much as it is a statement of what might be termed "diabolical indignation. the devil has been attacked by the men of god relentlessly and without reservation. never has there been an opportunity, short of fiction, for the dark prince to speak out in the same manner as the spokesmen of the lord of the righteous. the pulpit-pounders of the past have been free to define "good" and "evil" as they see fit, and have gladly smashed into oblivion any who disagree with their lies- both verbally and, at times, physically. their talk of "charity, when applied to his infernal majesty, becomes an empty sham- and most unfairly, too, considering the obvious fact that without their satanic foe their very religions would collapse. how sad, that the allegorical personage most responsible f

he world; to interrogate the "laws" of man and of "god! 4. i request reason for your golden rule and ask the why and wherefore of your ten commandments. 5. before none of your printed idols do i bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe! 6. i dip my forefinger in the watery blood of your impotent mad redeemer, and write over his thorn-torn brow: the true prince of evil- the king of slaves! 7. no hoary falsehood shall be a truth to me; no stifling dogma shall encramp my pen! 8. i break away from all conventions that do not lead to my earthly success and happiness. 9. i raise up in stern invasion the standard of the strong! 10. i gaze into the glassy eye of your fearsome jehovah, and pluck him by the beard; i uplift a broad-axe, and split open his worm-eaten

question all things. as i stand before the festering and varnished facades of your haughtiest moral dogmas, i write thereon in letters of blazing scorn: lo and behold; all this is fraud! 3. gather around me, oh! ye death-defiant, and the earth itself shall be thine, to have and to hold! 4. too long the dead hand has been permitted to sterilize living thought! 5. too long right and wrong, good and evil have been inverted by false prophets! 6. no creed must be accepted upon authority of a "divine" nature. religions must be put to the question. no moral dogma must be taken for granted- no standard of measurement deified. there is nothing inherently sacred about moral codes. like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! 7. he that

SATANIC RITUALS

stants, catholics were devils. to both, jews were devils. to the oriental, the westerner was a devil. to the american setder of the old west, the red man was a devil. man's ugly habit of elevating himself by defaming others is an unfortunate phenomenon, yet apparently necessary to his emotional well-being. though these precepts are diminishing in power, to virtually everyone some group represents evil incarnate. yet if a human being ever thinks that someone else considers him wrong, or evil, or expendable in the affairs of the world, that thought is quickly banished. few wish to carry the stigma of villain. but wait we are experiencing one of those unique periods in history when the villain consistently becomes heroic. the cult of the anti-hero has exalted the rebel and the malefactor. bec

ith diabolism. they have expunged devil arid satan from their vocabulary, and have waged a tireless campaign to give dignity to the word witch, though that has always been synonymous with nefarious activity, whether as witch, or hexe, or venifica, or other. they wholeheartedly accept the christian evaluation of the word satan at face value, and ignore the fact that the term became synonymous with evil simply because it was (a) of hebrew origin, and anything jewish was of the devil, and (b) because it meant adversary or opposite. with all the debate over the origin of the word witch, and the clear origins of the word satan one would think that logic would rule, and satan would be accepted as a more sensibly explained label* even if one recognizes the character inversion employed in changing

etymology of the term in other languages: venifica (latin, hexe (german, streghe (italian, etc. only in its english form has the word assumed a benign origin: wicca, purportedly meaning "wise" any debate must center on recent claims that advance a positive and socially acceptable meaning for a term that has in all ages and most languages, meant "poisoner "frightener "enchanter "spell-caster" or "evil woman" anthropologists have shown that even in primitive societies notably the azande, the definition of witch carries malevolent connotations. therefore, are we to assume that the only "good" witchet in the world were english witches? this, however, becomes difficult to accept when one considers the term wizard, which stems from the middle english wysard= wise, versus the old english wican=

lance, life, and evolution. where it is lacking, disintegration, extinction and decay ensue. it is high time that people learned that without opposites, vitality wanes. yet opposite has long been synonymous with bad. despite the prevalence of adages like "variety is the spice of life-"it takes all kinds-'the grass is always greener" many people still automatically condemn whatever is opposite as "evil" action and reaction, cause and effect, are the bases of everything in the known universe. yet when automobiles are generally large, it is said "no one will ever drive a small car" or when hem lines go up "they'll never wear long dresses again" etc. the mere fact that the smugness-and boredomof the populace rests on the mantra "it'll never happen" indicates to the magician that he must avoid

paganda "satan has been the best friend the church has ever had, as he has kept it in business all these years"-the ninth satanic statement-is not limited just to the religious organization referred to as "the church" how convenient an enemy the devil has been for the weak and insecure! crusaders against the devil maintained that satan, even if accepted on an anthropomorphic basis, was neither so evil nor so dangerous that he could not be personally vanquished. and so satan has existed as a convenient enemy to be employed when needed-one who could be beaten by any lily-livered popinjay who could find the time to arm himself with a barrage of scriptural rhetoric! thus satan has made cowards into heroes, weaklings into gladiators, and wretches into nobles. that was so simply because his adve

SATANICON

atanas! hail, satf -ii- satanicon was first published at manchester, new hampshire by the blackstar church on all hallow s eve october 31, 1993. this new revised and expanded edition published also at manchester, new hampshire, by the blackstar church on all antichrist s day may 7, 1996. satanagram copyright 1993 by adrian clavex. satanicon copyright 1993 by adrian clavex. satanicon: the book of evil revised and expanded edition copyright 1996 by adrian claves. all rights reserved. printed in the usa -iii- prelude to evil: hell! hell isn t such a bad place. hell is our creed. hell is the satanic black chapel; a place to be alone to ponder; to ritualize, guided by waxen flames of darkness. hell is our interlude, a moment away from people, christianity, moralism, crime, complaints and despa

; devilish outs, indulging in all that is foolish, perverse and forbidden. hell is the satanic paradise of the noble man above god; the elevated world of fantasy, imagination and creation. no restrictions, no accuser, no worthy opponents all stand defenseless. hell the sanctuary against the real horrors of the world! my brethren go there often -iv- dedicated to satan who has shown me the value of evil and who has been my guide; my personal source of inspiration. to the devil s own: anton szandor lavey, friedrich nietzsche, marquis de sade, wilhelm reich, lord byron, boris karloff, mikail bakunin, edgar allen poe, mary and percy shelley, grigori rasputin, cornell woolrich, herbert spencer, charles darwin, basil zaharoff, johann most, jack london, vincent price, h.p. lovecraft, count caglios

lhelm reich, lord byron, boris karloff, mikail bakunin, edgar allen poe, mary and percy shelley, grigori rasputin, cornell woolrich, herbert spencer, charles darwin, basil zaharoff, johann most, jack london, vincent price, h.p. lovecraft, count cagliostro, h.l. mencken, sigmund freud and all others who have, and will, live within a most certain aspect of the infernal light -v- contents prelude to evil: hell..iii preface to the original edition..vi book i: the writ of an antichrist..1 the denouncement of theism: diabolical and xian..2 the doctrine of antichrist..4 the ascension of satan in the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii:

antichrist..1 the denouncement of theism: diabolical and xian..2 the doctrine of antichrist..4 the ascension of satan in the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of black magick. 16 lycanthropy..18 book iii: the satanic soul. 20 the articles and their arrangements..21 the satanic ritual..25 book iv: the satanic philosophy..27 pandemonium: the infernal hierarchy. 28 book v: the rituals of satanic proper. 29 the pact of satan. 30 the ritual of antichrist..33 -vi- preface to the original edition a

the gutters! hence, diabolism will be recognized as the religion, par excellence! the satanicon: a treatise of man s dark nature is a system of evilution; a collection of philosophical and psychological devices of darkness. through its doctrines of lucifarian wisdom and black art, the creator and the barbarian will experience strength and the development of a will of power! satanicon: the book of evil, touches all facets of life and death. in satan s honor! adrian clavex the blackstar church 1993 ce the year one of the age of evil -1- book i: the writ of an antichrist -2- the denouncement of theism: diabolical and xian so many are as infants to religious thought and understanding. so many wander for so long in the gray realm of uncertainty questioning, seeking answers (with good reason; an

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

the satanist is trying to free him or herself from the christian world-view in virtue of his or her performance of the black mass. for example, in the order of nine angles version of the black mass the christian 'our father' is replaced by the 'satanic our father' thus 'our father which wert in heaven hallowed be thy name in heaven as it is on earth. give us this day our ecstasy and deliver us to evil as well as well as temptation for we are your kingdom for aeons and aeons'(9) whilst this seems to be the central function of the black mass, the order of nine angles also state that if the ritual is performed correctly the energy so raised may be directed by the chief celebrants according to their wills. from this perspective the black mass can effectively live up to its seventh century pred

sexual energy which is then directed towards a specific intent according to the preset aims of the master and mistress of the temple. an alternative method is for the energy to be stored in a crystal for use at a later date. although the above are the balanced expressions of ritualistic sexual magic, there are cases where some satanists utilise aspects of sexuality that are considered abhorrent, evil and that are unlawful. yet, although there are cases whereby women initiates may become the so-called victim, there is no evidence whatsoever that paedophilia is occurring within satanism and even though there have been numerous allegations from the media connecting satanism to child-abuse, the only cases of ritual child abuse that have been successfully prosecuted in court are those that fin

an esoteric and mystical traditions as being a distortion upon the pagan ethos which lacked any absolute duality. this is indicated by the dual nature of the pagan gods, satanism- an examination of satanic black magic side 8 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 possessing both light and dark sides, rather than being either solely good or evil. working with the energies of the abyss there are obviously innumerable dangers that threaten both the sanity and the life of the satanist that seeks to pass through or across the abyss. reasons for this danger lie in the requirement of specific preparation of both body and mind. according to the order of nine angles the two main problems that may occur are most likely to be 'madness or extre

dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished primarily in that whilst the right hand path primarily accepts an absolute duality, understood to a certain extent in the belief in an absolute morality, the left hand path accepts an interaction of what may be inadequately termed good and evil. see appendix 1. 24. order of nine angles 'notes on esoteric tradition- x' in fenrir vol. iv no 1 (rigel press: york, 1996. 25. society of dark lily 'crossing the abyss' dark lily 4 (dark lily: london, 1988, pp. 18-19. 26. newton, toyne. the demonc connection (blandford press: poole, 1987, between pp. 96 and 97. 27. order of nine angles 'esoteric tradition vi: baphomet, opfer and related matt

ss: london, 1994. west, thorold. naos (a practical guide to modern magick) coxland press: reading, 1990. satanism- an examination of satanic black magic side 15 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library appendix 1 re-defining satanism by magdalene graham, society of dark lily the slogan "evil is live spelt backwards" was effective (though "devil" on the same principle put us in the past tense) but its shock value and therefore usefulness has long since receded. it is now counter-productive if being evil is regarded as a necessary qualification to be a follower of the left hand path. so let us relegate that myth to the junk-heap, along with the other nonsense about satanism being a

SCHEM HA MEPHORESH

nd ephraim, the kerubic sign of the ox, is the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as representing one of not so evil 4 a tendency. yet as the apocalyptic symbol of the lamb and the airy sign which leads off the schem ha-mephoresch is chesed; one opposed to the evil symbol of the dragon, so is every shepherd an abomination to the egyptians, who yet are friendly with the ox symbol, the kerubic ruler of earth, and therefore is it symbolically said by the children of israel that their business has been about ca

: sun degree: 10 15 meaning: thou alone. psalm 31:15: and in thee i have confided, 0 tetragrammaton, i have said thou art my god. 22nd angel name: yeiael sign: scorpio planet: sun degree: 15 20 meaning: thy right hand. psalm 121:5: tetragrammaton keepeth thee. tetragrammaton is thy shadow upon thy right hand. 23rd angel name: malahel sign: scorpio planet: venus degree: 20 25 meaning: turning away evil. 12 psalm 121:8: tetragrammaton will keep thy going out and thy coming in from now until ever. 24th angel name: hahauiah sign: scorpio planet: venus degree: 25 30 meaning: goodness in himself. trust in thy mercy. psalm 33:18: from tetragrammaton is a blessing uponthose that fear him, and those who trust in him. 25th angel name: nethhiah sign: sagittarius planet: mercury degree: 0 5 meaning: w

n with all my heart, will tell of all thy wondrous works. 26th angel name: heeiah sign: sagittarius planet: mercury degree: 5 10 meaning: heaven in secret. psalm 119:145: i have called with all my heart, answer 13 me tetragrammaton, i will preserve thy statutes. 27th angel name: irthel sign: sagittarius planet: moon degree: 10 15 meaning: deliver psalm 140:2: deliver me 0 tetragrammaton, from the evil man, from the man of violence preserve thou me. 28th angel name: sehaiah sign: sagittarius planet: moon degree: 15 20 meaning: taker away of evils. psalm 71.12: 0 tetragrammaton be not far from me, 0 my tetragrammaton make haste for my help. 29th angel name: rayayel sign: sagittarius planet: saturn degree: 20 25 meaning: expectation. psalm 54:4: behold, elohim helpeth me, and tetragrammaton i

y 0 tetragrammaton, repelled thou my soul, and hidest thy face from me. 41st angel name: kehihel sign: aquarius planet: moon degree: 20 25 meaning: triune. psalm 12:2: 0 tetragrammaton deliver my soul from a lip of lying, from a tongue of guile. 42nd angel name: mikhael sign: aquarius 18 planet: moon degree: 25 30 meaning: who is like unto him. psalm 121:7: tetragrammaton shall keep thee from all evil, he shall preserve thy soul. 43rd angel name: vavaliah sign: pisces planet: saturn degree: 0 5 meaning: king and ruler. psalm 88:13: and i, unto thee, 0 tetragrammaton, have cried, and in the morning my prayer shall come before thee. 44th angel name: ilhaiah sign: pisces planet: saturn degree: 5 10 meaning: abiding for ever. psalm 119:108: let the freewill offerings of my mouth, please thee

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eme or ultimate being or reality; creator of the universe. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that of gods. golden temple: the chief sikh temple, located in the city of amritsar in india; more formally, the sri harmandir sahib. gurdwara: a sikh temple or place of worship. guru: a religious teacher. ha-ne-go-ate-geh: the evil-minded, the evil spirit of the iroquois nation. ha-wen-ne-yu: the great spirit of the iroquois nation. hadiths: the sayings of the prophet muhammad recorded by his followers. xx world religions: almanac words to know haj: pilgrimage to the holy city of mecca. halal: permissible activities for muslims. hanukkah: the jewish festival of lights commemorating the rededication of the first temple

scribes a people, culture, or religion that is native to a particular geographical region. indulgence: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratificati

it tries not to make assumptions without a body of facts and evidence to support the assumptions. science, in its many forms, can deal with many 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 euro

g pantheon. for the sumerians, enlil had been the protector of kingship; for the babylonians this was marduk s task. in order to make marduk the most important god, the babylonians devised a new creation myth, the enuma elish( the epic of creation, literally meaning then up there. ritual became more important after the arrival of the babylonians. priests increasingly relied on rituals to ward off evil spirits and to foretell future events to ensure the good will of the gods and to protect against demons. astronomical (relating to the heavens) events took on major importance and astrology, the study of the influence of the stars and planets on human affairs, became nearly a science for the priests. organized mesopotamian religion collapsed after cyrus of persia, a zoroastrian, conquered the

d summer on earth; the rest of the year he must remain in the underworld. in some traditions, tammuz is ishtar s son; in others, he is her lover rather than her husband. a similar regeneration myth lies at the heart of egyptian popular religion. ancient egyptians believed that osiris was god of the nile river and of resurrection and vegetation before he became god of the underworld. killed by his evil brother set, god of chaos, his body was chopped into pieces and scattered. his loyal wife, the sky goddess isis, found the pieces and put his body back together. she made herself pregnant from osiris s body, and their son horus revenged osiris s murder, defeating his uncle set in epic combat. horus became the god of a unified egypt, identified throughout egyptian history with the divine right

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ngs. ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii. son. god is the first and the last. time of the evangelium ox with six wings. iv. holy ghost. and there is no god but the one god time of fulfillment eagle with six wings. the way of life is above to the wise, so that you shun the hell beneath. prov. 15, 24. the tree of good and evil knowledge there is one tree bearing two kinds of fruits. its name is the tree of the knowledge of good and evil. like its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to p

ly, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to place his desire in it and eat of it, but threatened that (if he would do so) he would die from its fruit. for this was a tree of division where good and evil battled with each other: but in a battle there can be no life: for battle brings forth destruction, and destruction brings forth death, life lives in the sweet unity of love. therefore, when adam ate from this tree, a battle started within him, and in this battle he lost his life. nevertheless wretched men will not learn through such fall and damage. his desire is still for that tree and its

arn through such fall and damage. his desire is still for that tree and its fruits. man is always desirous to have the division of manifold things, and man is always battling, when he could return to the unity of simplicity, if he only would come in peace. life's light stands in the middle to point out to men the way to this first rest, and the father in the heaven lets his sun rise over good and evil: but everything grows after its own fashion, and man is only too apt to look upon the stars of the manyfoldness, and in his own discretion, to choose them for his ladders, though they make him stray many times from the true light, and detain him in the whirlpool of uncertainty. this whirlpool of uncertainty leads more and more out of the innermost face of the sun into the outer (world) and ca

and 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 the restlessness. in such restlessness of life all children of man still extend their hands, trying to grasp their pleasures. and as is their understanding and will, so is their grasping. some grasp for the good, some grasp for the evil. some grasp for the fruit, some only for the leaves, some for a branch with fruits and leaves on it. and they derive pleasure from the things they have grasped, these poor fools do not know that all their pain and labor had only been a studium particulare. they grasp for pieces, where they could obtain the whole. they seek for quiet and cannot find it; for they look from the outside into the

ole stem of the tree at that point where all the divided branches return to unity. but even this hand is still far from the roots of the tree, only grasping and holding the secret from the outside and cannot yet see it from the inside. for the root of this tree is understood only by the eye of wisdom, standing in the centro of all spheres. these roots go from the visible world of mingled good and evil, into the sphere of the invisible world. this eye looks with the greatest peace upon the wonders of all movements and also looks through all the other eyes, wandering about outside of the rest in the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. this eye can prove all spirits, how intelligent, pur

SEPHER HA BAHIR

ing created god the heaven and the earth" what is the meaning of "created? he created everything that was needed for all things. and then god. only after that is it written "the heaven and the earth" 11. what is the meaning of the verse (ecclesiastes 7:14 "also one opposite the other was made by god" he created desolation (bohu) and placed it in peace, and he created chaos (tohu) and placed it in evil. desolation is in peace, as it is written (job 25:2 "he makes peace in his high places" this teaches us that michael, the prince to god's right, is water and hail, while gabriel, the prince to god's left, is fire. the two are reconciled by the prince of peace. this is the meaning of the verse "he makes peace in his high places" 12. how do we know that chaos is in evil? it is written (isaiah 4

it is written (job 25:2 "he makes peace in his high places" this teaches us that michael, the prince to god's right, is water and hail, while gabriel, the prince to god's left, is fire. the two are reconciled by the prince of peace. this is the meaning of the verse "he makes peace in his high places" 12. how do we know that chaos is in evil? it is written (isaiah 45:7 "he makes peace and creates evil" how does this come out? evil is from chaos, while peace is from desolation. he thus created chaos and placed it in evil [as it is written "he makes peace and creates evil" he created desolation and placed it in peace, as it is written "he makes peace in his high places] 13. rabbi bun also sat and expounded: the bahir 6 what is the meaning of the verse (isaiah 45:7 "he forms light and creates

es, plants, and the garden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel from heaven to earth" from here we see that it fell. he replied: if you have read, you did not review, and if you reviewed, you did not go over it a third time. what does it resemble? a king had a beautiful crown on his head and a beautiful cloak on his shoulders. when he heard evil tidings, he cast the crown from his head and the the bahir 10 cloak from his shoulders. 34. they asked him: why is the letter cheth open? and why is its vowel point a small patach? he said: because all directions (ruach-ot) are closed, except for the north, which is opened for good and for evil. they said: how can you say that it is for good? it is not written (ezekiel 1:4 "and behold, a stor

he replied: because of the segol which is in the small patach. it is thus written (psalm 24:7 "the openings (pitchey) of the world" there he placed a patach above and a segol below. it is for this reason that it is thick. 37. what is the patach? it is an opening (petach. what is meant by an opening? this is the direction of north, which is open to all the world. it is the gate from which good and evil emerge. and what is good? he mocked them and said: did i not tell you that it is a small patach (opening? they said: we have forgotten, teach us again. he reviewed it and said: what is this like? a king had a throne. sometimes he carried it on his arm, and sometimes on his head. they asked why, and he replied: because it is beautiful and it is a pity to sit on it. they asked: where did he pla

ks down from heaven" 38. rabbi amorai sat and expounded: what is the meaning of the verse (psalm 87:2 "god loves the gates of zion more than all the dwellings of jacob "the gates of zion" are the "openings of the world" a gate is nothing other than an opening. we thus say "open for us the gates of mercy" god said: i love the "gates of zion" when they are open. why? because they are on the side of evil. but when israel does good before god and are worthy that good be opened for them, then god loves them "more than all the dwellings of jacob["the dwellings of jacob] are all peace, as it is written (genesis 25:27 "jacob was a simple the bahir 11 man, dwelling in tents. 39. this is like two men, one who is inclined to do evil and does good, and the other who is inclined to do good and does evi

SEPHER YETZIRAH WESTCOTT

the philosopher's stone. these are his words: the sages of babylon attacked abraham on account of his faith; for they were all against him although themselves separable into three sects. the first thought that the universe was subject to the control of two opposing forces, the one existing but to destroy the other, this is dualism; they held that there was nothing in common between the author of evil and the author of good. the second sect admitted three great powers; two of them as in the first case, and a third power whose function was to decide between the two others, a supreme arbitrator. the third sect recognised no god beside the sun, in which it recognised the sole principle of existence" rabbi judah ha l vi (who flourished about 1120, in his critical description of this treatise

o sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips (31) 4. these twenty-two letters, which are the foundation of all things, he arranged as upon a sphere with two hundred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment. 5. for he shewed the combination of these letters, each with the other; aleph with all, and all with aleph; beth with all, and all with beth. thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge (32) 6. and from the non-existent (33) he made something; and all forms of speech an

atilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. moreover, he made all things one from the other; and the elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested he the evil, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kept for the wicked. 3. the three are one, and that one stands above. the seven are divided; three are over against three, and one stands between the triads. the twelve stand as in warfare; three are fr

ith its tail in its mouth. some have thought that tali referred to the constellation draco, which meanders across the northern polar sky; others have referred it to the milky way; others to an imaginary line joining caput to cauda draconis, the upper and lower nodes of the moon. adolphe franck says that theli is an arabic word. 50. happiness, or a good end, or simply good, tubh. 51. misery, or an evil end, or simply evil, roh. 52. this hebrew version omits the allotment of the remaining six. mayer gives the paragraph thus--the triad of amity is the heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen; the three death-dealing ones are the mouth and the two lower openings of the body. 53. god. in this case t

SET IN EGYPTIAN THEOLOGY

the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality of day and night into an expression of the political conflict among the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten as a battle between good and evil after egypt expelled the hyskos in the 18th dynasty. some say the hyskos were asiatic invaders, and others say they were an indigenous minority that seized control of the nation. this tribe ruled egypt for a time and happened to favor the set cult, seeing a resemblence to a storm-god of their own pantheon. the set cult never recovered from this identification with the hyskos. mages of set wer

SET IT STRAIGHT

gent from the normal order, which to the egyptian mind was given by gods and is guarded by them, and it has a negative meaning (p. 24) in gods of the egyptians (part ii: p. 244) budge puts it that set was generally thought to be the cause of every thing which tended to reverse the ordinary course of nature and of law and order. from a moral point of view he was thus the personification of sin and evil. recalling what serge sauneron's the priests of ancient egypt has to say about the egyptian world- view, the negative connotations become understandable. sauneron explains that the egyptians thought that "the universe, predetermined since its creation, has been organized for all eternity according to patterns unvaryingly alike (p. 29, and that holding up this balance is indispensable, moreove

SETH IN THE MAGICKAL TEXTS

uple of gems where the name of iao as well as the name of ichthys denotes the good shepherd surrounded by the twelve apostles. cf. also his discussion on p. 270-272. 21 see worrell "a coptic wizard's hoard, american journal of semitic languages and literatures 46 (1930) 239-262. standing in the tradition inaugurated by wunsch (see n. 5, worrell says that the god is "set- typhon-seth.the good, the evil, the powerful god, the storm demon, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wizard's hoard, to be published i

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

date and have a running total of your whole-self balance sheet. you will have discovered your strengths and weaknesses and will be better able to deal with them in the future. that is the whole point. the object here is to be mentally bullet proof. the opposition will hate you, but oh well. adepts don't kid themselves or anyone else. that is why we say that a brother or sister is neither good nor evil. no one is either all positive or all negative. there is a little negative in the best of us, and a little positive in the worst of us. anyone who claims to be pure as the driven show is a liar. it's as simple as that. here is wisdom: do not set impossible goals, for only a fool would cast himself into an impossible role. it is better to remain centered and balanced, answering to the call of

itive or all negative. there is a little negative in the best of us, and a little positive in the worst of us. anyone who claims to be pure as the driven show is a liar. it's as simple as that. here is wisdom: do not set impossible goals, for only a fool would cast himself into an impossible role. it is better to remain centered and balanced, answering to the call of reason being neither good nor evil and satisfied with that outcome. however, adepts have to live with themselves and have an interest in growing spiritually. therefore, they tend to consider their actions and their effects on themselves, others, and society as a whole. maintaining their whole-self balance sheet on the asset side becomes second nature, and they become stronger with each passing day. so will you "there are those

is important: any task you approach or any transaction you make or any interaction you have with others in this realm or the next will most certainly be affected by your attitude and how you present yourself and your ideas. a bad attitude is like a cloud of stink, and it will follow you, permeating all you touch until you rid yourself of it. in other words should your attitude be negative, dark, evil or selfish, failure will loom upon your horizon. on the other hand, if your attitude is open, light, fair and honest, your chances of success are greatly increased. we don't say assured, because you may just have a less than perfect idea. if you do, it will become increasingly obvious. have you ever wondered why some people seem to be lucky, enjoying the best fruits from the tree of life whil

e with a cause who are of one purpose and mind, and that is the strength of the cbr. remember, keep a low profile, use your ability to see, and then begin moving the correct dominos in imaginative patterns until they all fall down in the desired manner. what is difficult today will be easy tomorrow, just have patience. also, never lose faith in the force or its ability to remove mountains, topple evil influences, and restore harmony in the all. the trick is to do your part without drawing attention to yourself, for once you do that, your usefulness is severely limited. be as the wind, a ghost who prowls in the night, a mouse that chews through the cinch strap and makes his nest in the fabric of time. know that negative influences, once created are cyclic and will pass in their own time. ho

ndmother. there are reasons for this, and you will learn them when the time is right. for now, if you would rather continue thinking of the force as lucifer or satan or even the devil, well, that's all right too. you can even call him mr. scratch or mr. hobs or whatever suits your fancy. there is no right human name for the force, it just is- it's neither male nor female, dark nor light, good nor evil- it just is. that is why it is such a mell of a hess to write coherent text concerning this entity. me thinks that i'll stick to the force from here out to save on ink. now that we know that the force and lucifer are one and we even have a name for him/her, it is time to access the cbr way of perceiving and interacting with our benefactor. there is only one way to do it: imagine a first rate

SIFRA DETZNIYUTHA

olors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and he (avh) is of the unity, and who (ym, mi) can turn him.90 he calls, who is concealed, and found as not. he who is of not is removed from the eyes. he who is of not is called by the name. alef a

tes into the lower one. for the superior one is called abundant kindness,98 whereas in the small one, it is simply kindness,99 though when light is required, it will radiate, and it is called abundant kindness. and elohim said the waters will swarm with movement of living-being.100 meaning to say hy,101 the light of the one extended into the other, all came forth at one time, the good waters, the evil waters. for he said: the waters will swarm 11 they were contained, one in the other. the upper living-being, the lower living-being. the good living-being. the evil living-being. and elohim said, we will make adam. 102 this adam-not is written on not-adam in order to take away adam of above who was made by the perfect name. when this is perfected, that is perfected. male and female were perfe

ents of the male are severe in the beginning, mild in the end. those of the female are vice versa. vy h h yv the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling for evil. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contained in the particular and the general, legs and arms, right and left. it divides at its sides. male and female were established- vhy

en: give instruction to the youth (rin, nar),162 the face al (li ynp),163 his way. to the youth, that is well known. with elohim and not with the lord hvhy. and he was not. in the name this (hz, zeh).164 for elohim had taken him.165 to be called by his name. there are three houses of judgments that are four, four houses of judgments that are above, four below, thus it is written: you shall do not-evil in judgment, in meteyard, in weight, and in measure.166 there is a judgment that is severe, and a judgment that is not-severe. a judgment that is balanced, and a judgment that is not-balanced. a judgment that is soft (a judgment) toward over-the-face (ynp li),167 not-this and not-that.168 and it was that the adam of the great began in the al-face (ynp li) of the ground.169 the adam of the gre

SINISTER TAROT

l understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk through; the corpse in a wedding dress no longer guides four waterfalls flood the earth and books become ash mistress of earth- davcina empathic manipulation (such as enchantment) to create change via causal structure- amoral acts that may conventionally be seen as evil. actions provoked by unfettered passions and a reveling in the physical pleasures and challenges of life. ruthless ambition. creativity and change via destruction- ie. war, culling. iv the elixir of recalling flows into clear water the contracting of the dark star the severing of the attractant the pool is opened go deeper against all other and ever darker, recall. lord of earth- kthunae the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

stic which did not please the taste of the dilettanti of naples. he was fond of unfamiliar subjects into which he introduced airs and symphonies that excited a kind of terror in those who listened. the names of his pieces will probably suggest their nature. i find, for instance, among his mss, these titles "the feast of the harpies "the witches at benevento "the descent of orpheus into hades "the evil eye "the eumenides" and many others that evince a powerful imagination delighting in the fearful and supernatural, but often relieved by an airy and delicate fancy with passages of exquisite grace and beauty. it is true that in the selection of his subjects from ancient fable, gaetano pisani was much more faithful than his contemporaries to the remote origin and the early genius of italian op

ian and neapolitan. her youth had been all love, and her age was all superstition. she was garrulous, fond, a gossip. now she would prattle to the girl of cavaliers and princes at her feet, and now she would freeze her blood with tales and legends, perhaps as old as greek or etrurian fable, of demon and vampire, of the dances round the great walnut-tree at benevento, and the haunting spell of the evil eye. all this helped silently to weave charmed webs over viola's imagination that afterthought and later years might labour vainly to dispel. and all this especially fitted her to hang, with a fearful joy, upon her father's music. those visionary strains, ever struggling to translate into wild and broken sounds the language of unearthly beings, breathed around her from her birth. thus you mig

we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and housetop to be the playfellow of their leaves, learn the lesson that nature teaches you, and strive through darkness to the light" as he spoke he moved on slowly, and left viola wondering, silent, saddened with his dim prophecy of coming evil, and yet, through sadness, charmed. involuntarily her eyes followed him, involuntarily she stretched forth her arms, as if by a gesture to call him back; she would have given worlds to have seen him turn, to have heard once more his low, calm, silvery voice; to have felt again the light touch of his hand on hers. as moonlight that softens into beauty every angle on which it falls, seemed his

is often seen wandering over the grass-grown hills, or sauntering through the streets of the new city, not with the absent brow and incurious air of students, but with observant piercing eyes that seem to dive into the hearts of the passers-by. an old man, but not infirm, erect and stately, as if in his prime. none know whether he be rich or poor. he asks no charity, and he gives none, he does no evil, and seems to confer no good. he is a man who appears to have no world beyond himself; but appearances are deceitful, and science, as well as benevolence, lives in the universe. this abode, for the first time since thus occupied, a visitor enters. it is zanoni. you observe those two men seated together, conversing earnestly. years long and many have flown away since they met last, at least, b

alking over the spot which shall be your grave "there are in all lands different superstitions to account for so common an occurrence" replied the stranger "one sect among the arabians holds that at that instant god is deciding the hour either of your death, or of some one dear to you. the african savage, whose imagination is darkened by the hideous rites of his gloomy idolatry, believes that the evil spirit is pulling you towards him by the hair: so do the grotesque and the terrible mingle with each other "it is evidently a mere physical accident, a derangement of the stomach, a chill of the blood" said a young neapolitan, with whom glyndon had formed a slight acquaintance "then why is it always coupled in all nations with some superstitious presentiment or terror, some connection between

SIR WALLIS BUDGE EGYPTIAN MAGIC

, but the cessation of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and p. ix cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, or figure, or picture which had the effect of bringing to the aid of the mortal who possessed it the power of a being that was mightier than the foe who threatened to do evil to him. the magic of most early nations aimed at causing the transference of power from a supernatural being to man, whereby he was to be enabled to obtain superhuman results and to become for a time as mighty as the original possessor of the power; but the object of egyptian magic was to endow man with the means of compelling both friendly and hostile powers, nay, at a later time, even god h

we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands

rnity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking

m "hath effect upon the heart of the gods; and there is no doubt that the object of every religious text ever written on tomb, stele, amulet, coffin, papyrus, etc, was to bring the gods under the power of the deceased, so that he might be able to compel them to do his will. p. 29 1. the amulet of the heart, the heart was not only the seat of the power of life, but also the source of both good and evil thoughts; and it sometimes typified the conscience. it was guarded after death with special care, and was mummified separately, and then, with the lungs, was preserved in a jar which was placed under the protection of the god tuamutef. its preservation was considered to be of such importance that a text 1 was introduced into the book of the dead at an early period, with the view of providing

made of a white, semi-transparent stone, and reads "hail, ye who carry away hearts! hail, ye who steal hearts, and who make the heart of a man to go through its transformations according to its deeds, let not what he hath done harm him before you! homage to you, o ye lords of eternity, ye possessors of ever lastingness, take ye not this heart of osiris 1 into your grasp, and cause ye not words of evil to spring up against it; for it is the heart of osiris, and it belongeth unto him of many names, 2 the mighty one whose words are his limbs, and who sendeth forth his heart to dwell in his body. the heart of osiris is triumphant, and it is made new before the gods: he hath gained power over it, and he hath not been judged according to what he hath done. he hath gotten power over his own membe

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ow. the witch knows that reversing the prayers takes them back to the true source of all words, all language, all cunning- the true horned father himself. the psychological and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil from us deliver but temptation into not us lead and us against trespass who those forgive we as trespasses our us forgive and bread daily our day, this us give heaven in is it as earth on done be will thy, come kingdom thy name thy be hallowed heaven in art who father our. at this point, you may stand and face east. traditionally, this is where the old one would appear, although he may come f

SOLOMON

l the artisans who are working in the temple of god? do i not give thee double wages and a double supply of food? how is it that day by day and hour by hour thow growest thinner" 4. but the child said to the king "i pray thee, o king. listen to what has befallen all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away from me one half of my pay and one half of my food. then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authori

bject to me; and reveals to me what he has done, and i support him. 27. i solomon said unto him "beelzeboul, what is thy employment" and he answered me "i destroy kings. i ally myself with foreign tyrants. and my own demons i set on to men, in order that the latter may believe in them and be lost. and the chosen servants of god, priests and faithful men, i excite unto desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and i bear them on to destruction. and i inspire men with envy, and [desire for] murder, and for wars and sodomy, and other evil things. and i will destroy the world" 28. so i said to him "bring to me thy child, who is, as thou sayest, in the red sea" but he said to me "i will not bring him to thee. but there shall come to me another demon called

d spat [2] on the ground in that spot, and sealed with the ring of god. and forthwith the dust-wind stopped. then i asked him, saying "who art thou, o wind" then he once more shook up a dust, and answered me "what wouldst thou have, king solomon" i answered him "tell me what thou art called, and i would fain ask thee a question. but so far i give thanks to god who has made me wise to answer their evil plots [1. so luke xxii. 51. 2. for the use of spittle to produce a cure or other effect in a magical way, cp. mark vii. 33 and viii. 23. in john ix. 6, jesus, we read "spat on the ground, and made clay of the spittle, and anointed the eyes with the clay" of this magic use of spittle pliny, in his natural history, gives numerous examples. it was common in antiquity] 33. but [the demon] answere

ven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change our place all and together, and together we live, sometimes in lydia, sometimes in olympus, sometimes in a great mountain [1. the pleiades seem to be referred to. cp. job xxxviii. 31, in the revised version "canst thou bind the cluster of the pleiades" they had a malign influence. the grouping of evil spirits by sevens is common in babylonian and jewish folk-lore. as examples i may cite the testamentum of reuben, ch. 2, and the seven evil spirits of the n.t. possibly, however, the seven planets are here in question; though this is unlikely, for they do not tally with the description given. 2. rom. xv. 6 has the same phrase. for "thirty-three" we should read "thirty-six" elements. note that

. to all rebels i furnish power. i have an angel that frustrates me, astera th" 40. likewise also the sixth said "i am error [1, o king solomon. and i will make thee to err, as i have before made thee to err, when i caused thee to slay thy own brother [2. i will lead you into error, so as to pry into graves [3; and 1 teach them that dig, and i lead errant souls away from all piety, and many other evil traits are mine. but i have an angel that frustrates me, uriel [1. cp. testam. of symeon, ch. 3. 2. see i kings ii. 25. 3. a reference to necromancy, of which the object was to oblige the spirit of the dead to enter oneself] 41. likewise also the seventh said "i am the worst, and i make thee worse off than thou wast; because i will impose the bonds of artemis. but the locust [1] will set me f

SPENSER THE CULT OF THE ALL SEEING EYE 1960

the reverse side of the seal as depicted on the one dollar bill. the cult is seeking to obliterate the christian ideal by attempting to destroy all honoured standards and traditions set up during the past nineteen centuries for the protection of the civilized world. the lure of famous names associated with the cult has drawn many naive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this i

'the interrupted idea' can be extended to music, literature and every other phase of human effort, do so at their own peril "a mind that is positive cannot be controlled. for the purposes of occult dominion minds must therefore be rendered passive and negative in order that control can be achieved. minds consciously working to a definite end are a power, and power can oppose power for good or for evil. the scheme for world dominion might be doomed by the recognition of this principle alone, but, as it is unfortunately unrecognized, it remains unchallenged" the tetragrammaton a striking feature of the mural is the white half-crescent in its upper right quadrant. the inner curve of the crescent. closest to the bisected black, paleblue and yellow sphere. is equidistant at all points from the

tic asylum. the other sect, the binh xuyen. is an organization of bandits, in mustard-colored uniforms, who controlled both the brothels of saigon and the police of the same city under an arrangement with the absentee chief of state, bao dai. their commander, general le van vien. was once a river pirate. premier ngo dinh diem crushed the three sects. for eight years south viet nam was free of the evil of the cao dai. then, in late 1963. the premier and his brother. ngo dinh nhu. were assassinated in a cia-supported murder plot headed by buddhist traitors in the vietnamese government. at once the top surviving cao dai leader, exiled general le than tat, returned to viet nam from cambodia to regroup the many factions of the cult into a unified movement- 36- general tat returned on november 1

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

which indicates his nature, but he is not wholly a titan; he belongs in some ways on the side of zeus, that is, the spiritual power that assumed cosmic rule when the unbridled force kronos had been quelled. prometheus is a representative of those worlds from which humanity draws its forward-striving will, which is half nature-force, and half spiritual force. the will inclines toward both good and evil. indeed its destiny is fixed by its tendency either toward the spiritual or toward the perishable; and this destiny is the destiny of human beings themselves: chained to the perishable, gnawed by the eagle, we must suffer. our ultimate goal can be reached only when we withdraw into solitude to seek our destiny. but we have a secret. it consists in this: the divine power zeus must be married t

o understand it, we must take a specific instance from the seven messages, and we may begin with the first one: write to the angel of the community in ephesus: these are the words of him who holds the seven stars in his right hand, and who walks among the seven golden lights, i know your deeds, and what you have suffered and also your patient endurance, and that you will not support those who are evil; also, that you have called to account those who call the apocalypse of john 125 themselves apostles and are not, and that you have recognized them as false. and you are enduring patiently and are building up your work upon my name, and you have not grown weary. but i demand of you that you should attain the highest love: consider from what you have fallen, change your way of thinking, and ac

e of god in heaven was opened, and the ark of his covenant became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initiates in the older mysteries had to undergo must be recapitulated. as osiris was threatened by the evil typhon, so now there is the great dragon, the ancient snake to be defeated. from far back the wisdom of the mystai had used the snake as its symbol of knowledge. the snake knowledge may be a seductive force, however, unless human beings bring to life within themselves the son of god. he it is who crushes the serpent s head: the great dragon was hurled down that ancient snake who is called the

scent, down from intellection to the discourse of reason. and it leaves me puzzled. why this descent? indeed, why did my soul ever enter my body since even when in the body it remains what it has shown itself to be when by itself?177 and elsewhere: how is it then that souls forget the divinity that begot them so that divine by nature, divine by origin they now know neither divinity nor self? this evil has befallen them having its source in willful self-assertion, in being born, in becoming different, in desiring to be independent. once having tasted the pleasures of independence, they use their freedom to go in a direction that leads away from their origin. and when they have gone a great distance, they even forget that they came from it. like children separated from their family since bir

ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was grasped by christianity in an event of world history. 29 but the publication of the mysteries had consequences. previously only the invited guests were admitted to the wedding feast (matthew 22. they had been carefully chosen through training and trials. now all are invited, both good and evil. now the prerequisite for entrance into the wedding hall is no longer one s individual training alone. the extent to which one has developed one s consciousness is no longer the only factor deciding whether or not one can participate in the fruits of initiation. christianity presents itself as the means by which everyone can find the way. even those who are not inwardly ripe need not forgo th

SYMBOLISM OF THE BANNERS

e west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is

arkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building

SYMBOLISM

n any child's reaction other than awe and delight at such beauty (or at least none would admit to any other vision. this brought forth remarks concerning innate childish "awe, where almost everything is new and wonderful. children as they begin to distinguish between the multiple events and objects in their world are simply delighted at the beauty and diversity they find around them. there is no "evil" during this time- only the beauty of nature. few of us have any reason to unlearn this initial response to the butterfly. these reactions can therefore be considered innate, stemming from the earliest days of our consciousness. other reactions, unpleasant reactions and also more complex reactions, seem to be learned over time. therefore, there's some of both types of reactions. people will h

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

s of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the scent of evil dripping from the walls, was only accessible through a hidden passageway camouflaged by a large painting. once inside the secret chamber, 13 distinct passageways were visible, each leading to a separate catacomb with every one of the 13 doorways blocked by the horrific site of a mummified body "after the boy was sacrificed, i had to bow and kiss the ring of the priest in scarlet robes and swe

go. no more secret meetings in nearby escondido guarded with heavy illuminati security. no more pushing "the family" agenda as a head mind control trainer. she was simply fed up with the lies, deceit, torture, bribery and killing, deciding 10 years ago to call it quits on her wealthy parents and the members of the insidious illuminati. brainwashed as a child, she finally saw through the lies, the evil and decided to start all over again, landing in northern texas where she has now began a christian ministry with a foundation in truth, not illuminati lies. if svali was in the mafia, she'd probably be at the bottom of the pacific with her feet in cement. but the illuminati chose to try and bury her in a more subtle way, choosing to leave her penniless, separating her from her two children an

al, on both the republic broadcasting(rbn) and genesis communications(gcn) radio networks. on the talk shows, svali gasped for breadth several times and was emotionally shaken when recalling how she was brainwashed as a young child and then how she was subjected to watching a young child being sacrificed at her illuminati induction ceremony at the vatican at age 12. her graphic description of the evil vatican ceremony is contained in part ii of this series "i hope what i am trying to tell people will help save the lives of other children, as well as show people how organized and dangerous these people in the illuminati really are" said svali, who was born into what insiders call the "family or order" running from the group's evil clutches 10 years ago "growing up in the secret organization

omething serious has happened. with that in mind and in an effort to keep her publicly protected and her story alive, the arctic beacon is reprinting a transcript of her lengthy interview from her appearance with greg on the investigative journal radio show of january 17, 2006. svali's startling comments, as well as the arctic beacon series on child sacrificing, should serve as a reminder how the evil intentions of the new world order knows no bounds or limits. transcript of illuminati survivor svali's appearance on investigative journal with greg szymanski january 17, 2006 gs: you're listening to the investigative journal. i'm your host, greg szymanski. two hours- two hours with great interviews all the time. we get into the news behind the scenes that the mainstream media refuses to cove

rom what i've gathered talking to you. sv: it was very difficult to go through, just because the sense of horrific oppression down there was the worst i've [ever felt] i've gone through some ceremonies in my life in the illuminati, you do go through them. but i have to say that in my experience this was the worst, just because. i can't explain the amount of darkness in that room. it was just pure evil. and unless you've ever been in a. seen a person. it was just horrible. it wasn't just what happened, but just. i mean, the oppression. and i'm a christian now, and i know the difference between when there is evil present- oppression- or when god's love is present, which is joy and peace. that's the exact opposite of what there was in that room. gs: now you know what i find quite interesting

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ind individual rightness. this type of transformation leads to the path of thetwo ways- the path of unity, or the path of separation. this book is for those whose way is the path of separation, and the transforming element is the cold icy vision of a desert night where the stars becomes as gates. this is the book of salt. xxx magister roger whitaker 09/08/1997 the year 32 chapter 0. the nature of evil or..the devil made me do it" no law can be sacred to me but that of my nature. the only right is what is after my constitution, the only wrong what is against it..emerson to understand the nature of evil is paramount towards glimpsing into the character of the antinomian spirit. the antinomian is a reflection of this evil in the sense that the principles which govern their actions are based u

rstood in a more muted and distant fashion in the sense of an affinity towards ideas that have been inscribed into the passage of time by the actions of other antinomians. such affinities pick out patterns of ideas that extend into the cultural milieu and then retract- leaving their imprint upon aspects of the social fabric to be carried into the future- if they are recognized. the true nature of evil is inscribed within the movement of humanity as various forms of cultural, political, environmental and genetic inscriptions. its understanding is not forthcoming, and not very easily recognized. the true nature of evil being occult and hidden from those whose personal tendencies are oriented towards the goals of the right hand path. this tendency towards assimilation, or unity of oneself int

tal and genetic inscriptions. its understanding is not forthcoming, and not very easily recognized. the true nature of evil being occult and hidden from those whose personal tendencies are oriented towards the goals of the right hand path. this tendency towards assimilation, or unity of oneself into the universal order is the hallmark of the birthed self. there is a common social understanding of evil as solely consisting of various antisocial activities. actions that defy the rules of law, ethical behaviour, and social conduct. under this definition murder, theft, assault and various activities descriptive of criminal behaviour are easily categorized. however, in the context of personal spiritual growth, the term evil is devoid of these types of activity. within this context evil exists u

smith undergoe a conversion of his self. a conversion that has empowered him to negate his bad behaviour and replace it with good behaviours. because this transformation could have just as well occurred within other cultural/religious systems we can make an assumption regarding the true nature of good. it is from this initial understanding that we can begin our approach towards the true nature of evil. the first assumption we can make is that good in the transformative sense i have been elucidating upon, is not related directly to the culture it is found within. such good is universal, cosmic and exists within all cultural systems. good, in this sense, is made significant through the culture to the individual, but good in and of itself as a principle is separate from that culture. this is

environment replicates itself. a genetic mutation that finds itself at odds with the environment quickly falters and dissappears. nature is a reflection of god, and that god is encapsulated as a form particular to the time/space environment that we, as human beings, perceive. god is all present through this perceptual construct. now, with this groundwork laid, we can approach the concept of true evil. we started this chapter out by carefully defining the difference between evil- as action carried out against the norms of society/culture/law- and true evil as an independent principle that has no connection to the former. this was demonstrated by defining how good- in the sense of personal transformation through the right hand path of god and the universal nature of man- is a principle of s

TELESMATIC FIGURES

terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic

atic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlate

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

you are now entering the forbidden zone 1 5 2 the megalomania of the psychopaths why the llluminati do what they do 25 3 concealed messages the importance of hand signs to the llluminati 45 4 hidden hand of the men of jahbuhlun 53 5 for he's a jolly good fellow sign of the devil's claw 81 by the men of the craft 6 baphles me! horned beasts, leaping goats, satanic beards, 97 and other messages of evil 7 "el diablo" shows his horns-the devil rides out! 119 8 secret handshakes of the llluminati 145 9 a show of hands llluminists employ the grand hailing sign and the sign 177 of admiration and astonishment 10 "i gruesomely swear that i'm on the square" more revealing signs 189 of llluminati cultists 11 "cross my heart and hope to die" the mysterious "x" factor 205 12 that ravenous dark bird su

edded in magazines, and lurking in powerful advertising. sometimes they're subtle or subliminal, other times direct, provocative, and mind-bending in effect. strange symbols, signs, charms, talismans, and handshakes that program and control our minds. henry makow, astute inventor and essayist, says that they are key components of the satanic conspiracy that now confronts us with maximum force and evil "this satanic conspiracy" makow warns "succeeds only because people cannot believe something so colossal and monstrous actually exists."1 the world is a contest for our souls. the people who are pushing products, violence, and sex are not operating on a random 'whatever sells' basis. they have masonic symbols in their logos. the top players are following an occult script designed to enslave u

n front of him, the very essence of unmovable truth, asked christ the question "what is truth" well, here, in codex magica, in over 600 incredible pages, is truth. here you will see pictures of many of the foremost movers and shakers of human history, ancient and modern, as they secretly communicate through sign and symbol. naturally, the elite do not relish being exposed in their dirty works and evil doing. they and their dumbed-down minions i am referring to the overwhelming "see no evil, hear no evil" masses of people in society can be expected to quickly jump to the attack and attempt to deny it all. through sleight-of-hand, they will do their utmost to divert your attention "the pictures are taken out of context" they will protest "the images are not what they seem "here, listen to us

experts and authorities. in some instances, it is unclear what exactly is transpiring in a photo because the intent, or motive, of the individual subject cannot be discerned. we cannot read peoples' minds, and so we must judge based on the photographic evidence. for example, there is much confusion today over the hand sign of the devil called "el diablo" or "il carnuto" many confuse this sign of evil with the sign of the deaf for "i love you" and with the sign given by many to indicate youthful rebellion, sex, and rock and roll. in the section of codex magica that pictures a number of people giving this problematic sign, i therefore explain the difference in types of hand signs and discuss the ongoing controversy in an attempt to clear up some of the confusion. readers may just find the c

football or pro-baseball yet they report and comment on the same; most prison wardens have never themselves been locked up as convicts, and no historians have lived in the past centuries of history about which they amass information and facts and comment about. it doesn't take a monster to know that human monsters exist or a serial killer to know that murdering innocent people involves savage and evil acts. and there is abundant evidence that exists about the illuminati and secret societies so that we do not have to join and participate in these repugnant groups to know what they are all about. codex magica proves that. a challenge to critics i hereby challenge any and all masons and other members of secret societies to meet me on neutral ground with neutral observers in a contest, a duel

THE BLACK LODGE

contact with the demoniac forces, they will be unable to develop control of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indiscipline in aspirants. we cannot insist too much on the

qabala; hence 70 x 4) of the double-headed one (the two headed giant which represents the qlipoth, or false reflection, of the unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet wo

d into the planes of consciousness below the abyss, becomes a lie to all those who are unable to understand- that is, unable to harmonize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true initiatic order, and as soon as the 2nd grade is obtained the demoniac forces are stirred in the soul of the new member, to deviate him or her from the order s spiritual current. we must once again point out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a mas

THE BOOK OF PLEASURE

ecessary parasites on each other. like drugs and the surgeon's knife, they only annul or at best remove an effect. they do not change or remove the fundamental cause (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, 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 relig

n, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle. 17 18 19 5: by scores of incarnations, our eventual "self" is derived from the attributes with which we endow our god, the abstract ego or conceptive principle. all conception is a denial of the kia, hence we are 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

m. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. this "self-love" that does not

e early suffering hence by making this emotion a "mental state" at the time of unity13 he unites pain and pleasure, suffers them 38 simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter. 13: of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare be conscious of. he that truly pleases himself is wihout virtue, and shall satisfy all men. hate, jealousy, murder, etc, are conditions of love, even as virtue

self. there is no sin more sickening than love, for it is the very essence of covetousness and the mother of all sin, hence it has the most devotees. self-love only is pure and without a congregation. he that entirely loves himself induces self-love only. in this he is inexorable, but does not offend like other men. he is akin to the great purpose, his actions explained for him, good seen of his evil, without knowing, everyone satisfied with his will. do not heaven and earth unite daily in spontaneous homage to this will of self-love? no man can show greater self-love, than by giving up all he believes. why do i value this self-love before all else? is it not because i may be free to believe in evil, but have no thought that anything can do me injury? all is self-love, the people of the w

THE CANOPIC GODS SYMBOLISM

es on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn f

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

hree! as ye sow, so shall ye reap. call it what you like, use whatever words you wish, but understand all things move in a circle and you always get back what you put out. it might not be tomorrow, or next year, but somewhere down the road it will come back to you three fold. both the good and the bad. are you ready? this too is the joy of magick! page 3 true magick isn t black or white. the only evil, is in the heart of the user. grimoire of eclectic magick) picking your path( in the movie the craft, the schoolgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magician, contact the oto (or

ous, you can create your own eclectic path, before you do that, please read the rest of this book. an old adage states, you should not break the rules, until after you first know how to use them correctly. this is even more true when it comes to the practice of magick! hollywood, television and the hard-copy entertainment industry like to spew forth the misinformed concept that there are good and evil forms of magick. in my opinion that is on the same level as saying every head of every country is a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we would have world peace, no human rights violations, unemployment and crime would be at zero. the reality of magick is, it just exists. like air or water. it t

s a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we would have world peace, no human rights violations, unemployment and crime would be at zero. the reality of magick is, it just exists. like air or water. it takes on the form and color of the person using it. if your desire is to do harm (society may call it evil) and if you employ magick to do it, well remember the three fold law! most people practice magick that is a reflection of their personalities. if a person is self centered and self serving, magick will not change them. personally i would not want them in any group i was working in. with the practice of magick, comes responsibility for ones own actions (more on this in the next section. your f

he wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ve people helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they

.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated

rated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-s

self or herself while living on earth will greatly influence his or her soul s ultimate destiny after physical death. in fact, many teachings state that the only reason for birth into the material world is the opportunity to prepare for the soul s destiny in the immaterial worlds. and what is more, how one meets the challenges of life on earth, whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an individual dies, according to many world religions, the soul is judged or evaluated, then sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, the god of the dea

nced in determining a soul s admission by offerings made for the benefit of the deceased by relatives and friends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were giv

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ve people helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they

.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated

rated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-s

n to flights of fancy. while he watched at betsy s bedside that night, johnson saw the young girl receive several blows on the cheeks from an invisible antagonist. he adjured the spirit to stop in the name of the lord jesus christ, and there was no activity from the ghost for several minutes, but then betsy s hair received a yank that brought a cry of pain from her lips. again johnson adjured the evil spirit, and it released the girl s hair. johnson concluded that the spirit understood the human language and that betsy was the center of the haunting. he met with other neighbors, and they decided to help the bell family as best they could. a committee kept 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 26 ghosts and phantoms hauntings are in the mi

nteered their own daughters to sleep with betsy, but this only managed to terrorize the other girls as well. nor did it accomplish any useful purpose to take betsy out of the cabin into the home of neighbors the trouble simply followed her there and upset the entire house. by now the haunting had achieved wide notoriety, and the disturbances were thought to be the work of a witch, who had set her evil spirits upon the bell family. each night the house was filled with those who sat up trying to get the witch to talk or to communicate with them by rapping on the walls. the disturbances soon became powerful enough to move outside the cabin and away from betsy. neighbors reported seeing lights like candles or lamps flitting through the fields, and farmers began to suffer stone-throwing attacks

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

people helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of gsuperstition, h a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they

.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe that there could be supernatural powers in a charm, a spell, or a ritual to work good or evil on their enemies. practices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevate

d in sacred groves or in secret temples away from the cities. in contemporary usage, the word gcult h generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people fs temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven fs gate, people fs temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti

cording to the internet movie base, the chinese tongs have been an integral element of violence and mystery in 140 motion pictures in china and the united states. interestingly, the first american film on the subject,the war of the tongs, was released in 1917. in 1985, year of the dragon provoked a great deal of controversy in its portrayal of a racist white cop (mickey rourke) battling hordes of evil chinese gang members. the greatest flaw in the motion picture was blending chinese gangs, the tongs, and the triad into one massive gchinese mafia h kind of amalgamated crime organization. in actuality, although the gangs exist, they are separate from the tongs, a survivor of the protective societies of ancient times, and the triad, a recent element of organized crime that grew out of the ton

enterprise, and ethnicity. studies in crime and public policy. new york: oxford university press, 1996. huston, peter. tongs, gangs, and triads: chinese crime groups in north america. boulder, colo: paladin press, 1995. making the connection blasphemy an irreverent utterance or action showing a disrespect for sacred things or for god. chieftain the leader of a clan, tribe, or group. conspiracy an evil, treacherous, or unlawful plan formulated in secret between two or more people to commit a subversive action or plot. desecration when something sacred is treated in a profane or damaging manner. fanatical extreme enthusiasm, frenzy, or zeal about a particular belief, as in politics or religion. heresy the willful, persistent act of adhering to an opinion or belief that rejects or contradicts

THE GOD OF THE WITCHES

s were essential for life. after the general introduction ofagriculture, the horned god remained as a great deity, and was not dethroned even by the coming of theiron-age. it was not till the rise of christianity, with its fundamental doctrine that a non-christian deity wasa devil, that the cult of the horned god fell into disrepute.the idea of dividing the power beyond into two, one good and one evil, belongs to an advanced andsophisticated religion. in the more primitive cults the deity is in himself the author of all, whether good orbad. the monotheism -of early religions is very marked, each little settlement ok-group of settlementshaving its one deity, male or female, whose power was co-terminous with that of his worshippers.polytheism appears to have arisen with the amalgamation of t

was female, the union of the peoples wassymbolised in their religion by the marriage of their gods. when by peaceful infiltration a new god ousted anold one, he was said to be the son of his predecessor. but when the invasion was warlike the conquering deitywas invested with all good attributes while the god of the vanquished took a lower place and was regarded bythe conquerors as the producer of evil, and was consequently often more feared than their own legitimatedeity. in ancient egypt the fall from the position of a high god to that of a "devil" is well exemplified in thegod seth, who in early times was as much a giver of all good as osiris, but later was so execrated that, exceptin the city of his special cult, his name and image were rigorously destroyed. in the study of the horned g

hem, the most sacred of other christian objects and emblems had noeffect. as late as the seventeenth century sinistrari d'ameno states that it is "a most marvellous andincomprehensible fact that the incubi do not obey the exorcists, have no dread of exorcisms, no reverence forholy things, at the approach of which they are not in the least overawed. incubi stand all these ordeals"(which drive away evil spirits" without taking to flight or showing the least fear; sometimes they laugh atexorcisms, strike the exorcists themselves, and rend the sacred vestments.[1] he therefore concluded thatthey were mortal and had souls like men. the evidence appears fairly conclusive that the deep-seated dreadof the cross does not refer to the christian symbol but dates back to a period several centuries bef

community and to those who lived in remote parts at a distance fromany centre of civilisation.the records of the middle ages show the ancient god was known in many parts of the country, but to thechristian recorder he was the enemy of the new religion and was therefore equated with the principle ofevil, in other words the devil. this conception, that a god other than that of the recorded must be evil, is not the god of the witchesintroduction4confined to christianity, or to the middle ages. st. paul, in the first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the

gthened by the powers of heaven; and the belief that the devil hadbeen defeated by the archangel michael backed by the whole power of the almighty gave them courage inthe contest.the study of anthropology has changed much of this childish method of regarding the forms of religiousbelief which belong to another race or another country. to consider islam, buddhism or hinduism as theinvention of the evil one would be thought ridiculous at the present day, even the fetishes and the images ofthe more savage races are treated with respect as being sacred to their worshippers.but though there is no difficulty in realising the fact that "heathen" religions exist outside europe, there isstill a strong feeling among christians that christianity is so essentially european that no other religion could

THE GOLDEN ESSENCE

the light- the light itself, and the being who shared it with mankind, was the son of this being. harmonics to this can be seen in christianity- lucifer was the son of god, his firstborn archangel who then led a rebellion, and in so doing, underwent a fall into the world, where he brought the serpent s gift to the primal parents of humankind- granting them cunning, the power to recognize good and evil, and to shape the world in accordance with their own desires and wishes, on their own power. just as the fire-bearing daughter and the earth/all mother overlap, so do the firebringer/lightbringer son and the earth or primal all father. as the primal father represents the source, so does the son represent the child of the source, a child which still embodies his source and bears its power, the

THE HOLY ROSARY OF THE BRETHREN

nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libera nos a malo. amen. the lord s prayer our father, who 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 trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women, and blessed is the fruit of thy womb, jesus. holy mary, mother of god, pray for us sinners, now and at the hour of our death. amen. the ave maria ave maria, gratia plena; dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui yeheshua. sancta maria, mater dei, ora pro nobis pe

THE KEY TO THE MYSTERIES

mself to devour his children. jupiter had eyebrows which shook olympus; jehovah wielded thunders which deafened the solitudes of sinai. 21 nevertheless, the father of men, being on occasion drunken like noah, let the world perceive the mysteries of life. psyche, made divine by her torments, became the bride of eros; adonis, raised from death, found again his venus in olympus; job, victorious over evil, recovered more than he had lost. the law is a test of courage. to love life more than one fears the menaces of death is to merit life. the elect are those who dare; woe to the timid! thus the slaves of law, who make themselves the tyrants of conscience and the servants of fear, and those who begrudge that man should hope, and the pharisees of all the synagogues and of all the churches, are t

wn. liberty is not licence, for licence is tyranny. liberty is the guardian of duty, because it reclaims right< lucifer, of whom the dark ages have made the genius of 23 evil, will be truly the angel of light when, having conquered liberty at the price of infamy, he will make use of it to submit himself to eternal order, inaugurating thus the glories of voluntary obedience. right is only the root of duty; one must possess in order to give. this is how a lofty and profound poetry explains the fall of the angels. god hath given to his spirits light and life; then he

rses the life of his father, and, like the crow, hungers for corpses. the goal of the ambitious man is- ruins; it is the delirium of envy! the debauchee spits upon the breast of his mother, and fills with abortions the entrails of death. all these loveless hearts are punished by the most cruel of all tortures, hate. because- take it to heart- the expiation is implicit in the sin. the man who does evil is like an earthen pot ill-made; he will break himself: fatality wills it. with the debris of the worlds, god makes stars; with the debris of souls he makes angels. vi the senary the senary is the number of initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is

of good, the unfruitful attempt of an unskilful will. every one possesses the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow that we are able to see light; because of cold that we feel heat; because of pain that we are sensible to pleasure. evil is then for us the occasion and the beginning of good. but, in the dreams of our imperfect intelligence, we accuse the work of providence, through failing to understand it. we resemble the ignorant person who judges the picture by the beginning of the sketch, and says, when the head is done "what! has this figure no body" nature remains calm, and accomplishes its work. the ploughshare is not

en at one's feet all the crowns of the world, and to have said "i will be the king of the poor, and my throne shall be on calvary" there is one man stronger than the man that slays; it is he who dies to save others. there are no isolated crimes and no solitary expiations. there are no personal virtues, nor are there any wasted devotions. 44 whoever is not without reproach is the accomplice of all evil; and whoever is not absolutely perverse, may participate in all good. for this reason an agony is always an humanitarian expiation, and every head that falls upon the scaffold may be honoured and praised as the head of a martyr. for this reason also, the noblest and the holiest of martyrs could inquire of his own conscience, find himself deserving of the penalty that he was about to undergo

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

d forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concret

THE MAGICIAN S KABBALAH

re or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" which indicates, in terms of the ascent of the tree, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kether (god. in hebrew, chockmah "wisdom, is spelt cheth-kaph-mem-heh, transliterated as chkmh. the letters have the following correspondences according to levi: ch: di

the formula of isis, apophis and osiris, and can be summarised as the formula describing three phases in all systems, be they events, acts or psychological occurrences. the formula describes the three phases as growth, death and rebirth. for example, group dynamics go through these phases, as does ones personal resolutions, or a day at work. the initiate welcomes the apophis phase as a "necessary evil, and works to time the osiris phase as appropriate. crowley connects the iao formula by the gematria of 17 (10+ 1+ 6) to the numbers of squares of the swastika, and from that to the aleph, in that the shape is similar, and thus to the unity. the iao formula hence signifies the unity of an act broken into its motion. inri is taken as an anagram of various phrases, but the most usual is "jesus

e shells or "envelopes" were said to hold their abode beneath the world of assiah into which adam descended at the fall. much of the development of this idea was made by issac de loria (1534-1572) who in his commentary on the "book of concealment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (who existed in the void before the world was formed) are the cortices or shells which compose the adverse adam belial, or the "shadow" side of humanity. when adam and eve partook of the forbidden fruit, their fall confounded the good and the evil of the cortices, and after this fall the nations of the world were produced from the shells. in this we can

icted as the singular enemy of the kabbalist. as rabbi chaim vital (1543-1620) states, when talking about the decline in kabbalistic practice. they [the practitioners] no longer make use of these techniques to ascend to the orchard. people only make use of the techniques involving the universe of assiah. since this is the lowest of the universes, its angels have only a little good, and are mostly evil. besides this, it is a level where good and evil are closely entwined, and it is very difficult to separate them. this does not bring any enlightenment, since it is impossible to perceive good alone, and one's perceptions are therefore a combination of good and evil, truth and falsehood. even if one does gain some perception, it is truth intermingled with falsehood. since one cannot purify hi

60) stated "when an extraneous thought comes to you, this is a sign that you are being cast out. but if you are wise, you can use that thought itself to bind yourself to god all the more, and in the words of maggid devarav leyaakov "these thoughts do not come by chance, but in order that you elevate them to their root" this is an important part of kabbalah in that nothing is seen as intrinsically evil, all being part of the one tree. the only evil is separation, and even this can be redeemed through the process of unification. names of the klippoth by sephiroth according to: crowley et al. barrett et al. demonic gray et al. 1 dual contending forces (twins of god) false gods satan/moloch the finishers 2 hinderers lying spirits beelzebub the life-cutter of god 3 concealers (hiding) vessels o

THE MARTINIST OPERATIVE GENERAL RITUAL

ctifying the alb and cordelier: o lord, my power is in thy name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purification in the presence of the celestial 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

lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic combination become perpetual defense of thy servants redeemed by thy precious blood, against all evil spirits, against any incantation, prestiges and any other diabolical vexations uttered and exerted over the world. may this incense become the means of perpetual expulsion of all spirits of prevarication and may the diabolic malefice or molestation never be able to sojourn in whatever place this perfume gives off its sweet scent; but be chased away and disappear under the immensity of thy mig

same time, forever, and may their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my heart so i may one day with my soul finally reconciled bathe in the eternal joys- after having been washed in the blood of the lamb. o merciful lord, deign to extinguish in me the ardour of evil passions and allow the virtue of power and purity to dwell in me. by ieshouah, our lord, amen. prayer to be said while putting on the sandals: o lord, happy are those who are honest in their ways and who walk according to thy will. o almighty god, may thus my actions be regulated, as well as my steps, so that i may preserve faithfully thy ordinances and thy commandments. may they both lead me

which i still remain. do so that through your salutary assistance i shall live and die like you, in peace, joy, and holiness. 20 amen. i conjure thee my guardian, thou pure spirit commissioned by the eternal to look after me for the reconciliation of my spiritual being. i conjure thee by the name of god of mercy to come to the aid of my soul always whenever it will be in danger of yielding to the evil, whenever it calls thee by its sighs, desires and its meditations, whenever it becomes hungry and thirsty for counsel, learning or understanding. help me then, o my guardian, to obtain the help and protection of the patrons whom i have just invoked, as well as the submission of the spirits who still remain to be invoked in the operation. by ieshouah, our lord, amen. operator remains silent fo

THE MIDDLE PILLAR

is a sanskrit word that means "action" it is a destiny consaously chosen in life by each person, created by the total life experiences of all previous incarnations. karma is the spiritual law of cause and effect-a law of consequence that plays itself out in psychic, moral, and physical ways in the life of human beings. one of the fundamentals of karma is that you get back what you give out. thus evil that you do in one lifetime will come back to haunt you in the next. likewise, the good that you do in one lifetime will come back to reward you in the next. in this manner, the individual human soul slowly evolves over the course of many lifetimes, gradually learning though its mistakes and growing a little wiser, a little closer to the divine each time. in buddhism, the "wheel of life" or r

ature, 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 accepted in all its implications. one must endeavor to bring up into consciousness, so far as the capabilities of the mind permit, all the memories of childhood. in a word, he shoul

s. although many self-proclaimed satanists are merely practicing a rather juvenile philosophy created out of adolescent rebellion based on the rejection of the religious beliefs of their parents, others are simply unethical, dysfunctional sociopaths who have little or no regard for others. satanists of the latter sort can safely be defined as individuals who worship satan (the christian entity of evil, invoke evil spirits, and practice harmful (black) magic towards others. thus, satanism is not a life-affirming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neoph

irming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition that is the cornerstone of modem western magic and spiritual growth. for more information about the qabalah, see re

. the second is "the essence of mind is intrinsically pure" should we desire to translate terminology, we will find i think that the jungian tao, or the very deepest level of the unconscious, is as near an exact definition of "the essence of mind" that we could find. it is only a popular and false misconception of psychological concepts that relegated the unconscious into a mere receptacle of the evil shadow-beings of human nature. some have considered it exclusively as a receptacle retaining the primeval slime deposits, harboring the most violently explosive material. but in point of fact, as but little practical acquaintance with the problems of analysis proves, the unconscious does not harbor exclusively explosive motives. the unconscious stream only becomes explosive when the ruach, th

THE MOTHMAN PROPHECIES

here until about twenty years ago, after the house was vacated by a writer named walter gibson. he was, and is, an extraordinarily prolific author. for many years he churned out a full-length novel each month, and many of those novels were written in the house in greenwich village. all of them were centered around the spectacularly successful character gibson created in the 1930s, that nemesis of evil known as the shadow. if you have read any of the shadow novels you know that he was fond of lurking in dark alleys dressed in a cape and broad-brimmed slouch hat. why would a shadow-like apparition suddenly appear in an old house? could it be some kind of residue from walter gibson's very powerful mind? we do know that some people can move objects, even bend spoons and keys, with the power of

hung up" finally i asked him if he had ever had any really odd encounters with peculiar strangers. he looked at me bewildered and astonished "there's one that's always bothered me. it happened around the time of that phone call thing. one night when i was walking home to my apartment i became aware of a man following me. when i looked at him, he stopped and grinned at me. but there was an air of evil about him. i can't pinpoint it exactly "was he possibly seme kind of sex deviate" i suggested "no. i don't think so. he was short and slight, and wore a black coat and black trousers. his face was dark and foreign-looking. i don't know why, but that evil grin is burned into my memory" don said he hurried into his apartment and never saw the man again. a mere chance encounter on a busy new yor

reason he concluded the men in black were really from the mafia. no matter where he moved and he moved several times in 1967 the phone pranksters and black cadillacs managed to find him, he claims. meanwhile, his pretty young wife and their two children also met indrid cold and his colleagues from the planet lanulos. mrs. derenberger was frightened of them and felt they were engaged in something evil. they were just like us, she told me, traveled about in ordinary automobiles, and were probably infiltrating the human race in large numbers. woodrow derenberger's story troubled me from the outset, and for many reasons. it did not fit the mold of the usual ufo contact tale. while the telepathy element was common enough, the total physicality of his experiences seemed too real. they defied ea

id they look like" i asked "they were just normal-sized, normal-looking men, but their skins were a funny color. dark, like maybe they were heavily tanned. the light was pretty bad there so i couldn't see them all that well "were they negroes "no. no, they didn't have negroid features. their faces seemed kind of pointed. you know, pointed noses, pointed chins, high cheekbones. there was a kind of evil look about them. i was afraid i was going to get robbed or attacked "how were they dressed" i leaned back and lit my pipe "as near as i could tell, they were wearing some kind of coveralls, something like a uniform. then they started talking to me" she kept watching me, reluctant to continue "what did they have to say" i prompted, trying to avoid leading questions "well, it was all pretty sil

man came around a corner. his face was gaunt and pointed, and he was carrying a camera. he raised the camera and deliberately took our picture, then he turned and ran up the street. my friend knew nothing about men in black, and it is not unusual to see tourists snapping pictures in new york city. i deliberately refrained from making any comment "that was strange" she remarked "and he was such an evil-looking man. why did he take our picture" i could only shrug. the man, incidentally, was not dressed in black. he was wearing a sports jacket and slacks but his clothes seemed to hang very poorly on his thin frame. a few days later, dan drasin phoned me. he was preparing to go back to west virginia with a camera crew "you know, this probably doesn't mean anything" he said slowly "but the othe

THE NECRONOMICON SIMON VERSION

s, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having roughly equivalent powers, is perhaps best illustrated by the belief, common among the orthodox churches of the east, in a personal devil as well as a personal angel. this concept has been amplified by the roman catholic church to such an extent- perhaps subconsciously- that a missal in the editor's possession contains an engraving for the feast of st. andrew, apostle, for november 30

the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster

s believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of planetary deities, the first dark summonings of evil powers, and ironically, the first "burnings" of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of h

he ancient ones, led by the serpent mummutiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and man was created from the blood of the slain commander of the ancient army, kingu, thereby making man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of

nquisition is an example of this, as well as the solemn and twisted- that is to say, purposeless and unenlightened- celibacy that the church espoused. for the orgone of wilhelm reich is just as much leviathan as the kundalini of tantrick adepts, and the power raised by the witches. it has always, at least in the past two thousand years, been associated with occultism and essentially with rites of evil magick, or the forbidden magick, of the enemy, and of satan. and the twisting, sacred spiral formed by the serpent of the caduceus, and by the spinning of the galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to tap this t

THE PATH OF KABBALAH

he wants to be felt. hence, the study of kabbalah must be correctly aimed; the thought must be focused on studying the inner attributes that we still cannot see in us. all the world, partzufim, sefirot, names, everything the kabbalah speaks of exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous and the 7 of 273 degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and the levels of our sensation of the creator. that is the only thing that the torah discusses. that is also the only thing we speak of in our daily lives, because we talk about our feelings. all we feel is the influence of the creator. every thing aro

rts of the torah also awakens a certain spiritual illumination, but the intensity of the light during the study of kabbalah is much stronger than when studying other writings. however, one must make sure one is studying in the right path of instruction, otherwise he is liable to achieve the opposite result the more he studies, the more he ll feel himself to be righteous instead of feeling his own evil (which is the desired result. that would make it easier for him: just imagine studying for several months, each month feeling that you become meaner and meaner, can you call that sensation pleasant? not at all but this is nonetheless the truth! if you keep feeling better about yourself, then you are learning a lie, a pleasant one, but still a lie. on that basis society can be divided to two o

it, drowning in our own emotions. when a person feels good he should remember that there were bad situations in his life, relate to them as cause and consequence, as good that comes after the bad etc. this brings man closer to completeness, and eternity. you begin to look at things, as opposite sides of the same coin, one cannot be without the other. we must take reality for what it is. then the evil can also be accepted as good, because it is only in our corrupted vessels (emotions) that we feel it 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 desires for power and sex) don t disturb us, as long we are not ashamed of them and don t understand that they are in fac

at we develop it, but then go above it, above our reason, meaning take after our feeling. the above reason route is based on trial and error. everyone who starts to walk in it must stumble in it and rise again with his own strength, and begin to perceive the daily circumstances as assistance from above to one s spiritual progress. there are many forces that were created by the creator such as the evil eye, slander etc. their one and only one purpose is to teach us to control ourselves. the golden rule states: walk humbly with thy god (micah 6, 8. one must hide one s goals even from his own egoism, let alone other people s. however, this does not mean that we should dress or act any different than is customary where we live, or refrain from contact with people. but when around strangers, co

o way to know you re in the dark without knowing there is light. the greater the disclosure, the greater the sensation of the creator; the greater the concealment, the greater the sensation of the sitra achra. if the creator is totally concealed in our world, then all our forces turn against him. the truth is that these forces are very weak compared to the spiritual impure forces. our egoism, our evil force is tiny. the higher we climb and the greater the disclosure the creator becomes, so grows the force that opposes the creator. these dark forces continue all the way from this world through the world of atzilut. the pure forces (the creator s) and the impure forces (the sitra achra s) remain parallel throughout the climb from bottom to top. 35 of 273 chapter 1.12 questions and answers qu

THE ROSICRUCIAN MANIFESTOS

ociety) behold the same with your own eys; but every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewed, and set forth concentratum here in our book. the bottom again is parted in the triangle, but because therein is discribed the power and rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. but those that are provided and stored with the heavenly antidote, they do without fear or hurt, tread on, and bruise the head of the old and evil serpent, which this our age is well fitted for: every side or wall had a door for a chest, wherein there lay diverse things, especially all our books, which otherwise we had, besides the vocabular of theoph: par. ho. and these wh

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

inal edition. this ebook was created from the health research edition published in 1969. star in the west was originally published by the walter scott publishing company of new york in 1907. this text is in the public domain. gevoe! evoe ho! iacche! iacche! h gif you hold by anything in the world more than by reason, truth, and justice; if your will be uncertain and vacillating, either in good or evil; if logic alarm you, or the naked truth make you blush; if you are hurt when accepted errors are assailed; condemn this work straight away; do not read it; let it cease to exist for you; but at the same time do not cry it down as dangerous. h eliphas levi. preface non mihi subtilem calamum si cedat apelles quae tibi sunt dotes, posse notare putem. i.n.r.i. at first sight it may appear to the

ttle of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappoin

line suffocate our very breath, leading us into the mansions of a de sade and through the gardens of an aretino, horrid with the frenzy of eros. or, again, we are treading with the sages of philosophy, or emidst the stars in search of the psyche of events; dreams almost monstrous in their intensity seize our troubled brain, deep problems of psychology, of sex, of the carnal, of the pathic, and of evil, all inter-webbed and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous note from the rim of time, fulfilled of the knowledge of good and evil, sweet 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, daugh

le, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangible soul aspiring upwards is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a

n our modern literature, whose maidens are lesbians, and whose heroes are satyrs. europa is no longer satisfied with her bull, but seeks an ichor-maddened elephant; leda disdains her swan, and burns for a straddling ostrich; the goat of lechery sits enthroned o fer us, and is fast coupling with the mind of the nation, and spawning offspring effeminate, lustful, and degenerate. tribades with their evil-smelling kisses swarm over our pages, heroines are no longer satisfied with mere men, but must strain to their breasts legless monsters; whilst a hero will listen to his loved one snorting in the arms of some lusty p.th.n. such literature is revolting, not in its mere descriptions, for these are nothing to the student, being generally but poorly described realities, but they are horrible when

THE TAROT OF C C ZAIN

extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the

e perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming

he 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 all acts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform or three steps to represent her action in all three worlds. at h

sage- arcanum ix. in divination, arcanum ix may briefly be read as wisdom or prudence. arcanum ix is figured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his mantle. this sage personifies experience gained in the journey of life. the cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and evil. that this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its rays over the past, present and future. the lamp being concealed by the mantle symbolizes discretion, and also expresses the truth that if we are ever to know the real nature of anything we must delve deep beneath the cl

ph over difficulties, this knowledge becomes his staff of prudence supporting him in all his endeavors. the wheel- arcanum x. in divination, arcanum x may be read as change of fortune. arcanum x is figured by a wheel of eight spokes suspended by its axis upon a dual column. at the right hernanubis, genius of good, strives to mount to the summit of the circumference. at the left, typhon, genius of evil, is precipitated. on a circular platform in equilibrium on the wheel, is poised a sphinx, holding in its claws a javelin. at the foot of the dual column two serpents raise their heads. this is the wheel of destiny. the circular platform upon which the sphinx stands represents the zodiac; and the sphinx, as a composite of the four constellations marking the zodiacal quadrants- eagle, lion, man

THE WITCH CULT OF ZOS VEL THANATOS

as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process, understanding and application. free belief however is not so easy to practice. it demands constant change and a mental discipline to deny conformity and comfort of associated, lineal belief. s

e through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is formed from the chaos current, while many fail over time there ar

ich encircles the initiate, the death posture brings one within the very circle of azothoz, the alpha and omega and the very ophidian (sexual) essence of being. leviathan guards the quarters and coils in your rising shades and energy of the self. in essence, self love allows growth and discovery, as well as compassion towards others and utter hunger and destruction for those who have wronged you. evil genius herein the fetish of the sorcery, the holy guardian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the c

THE ABYSS AND TABAET

devour that which is thine, and she herself shall starve, if at the end of nine thousand years thou hast not accomplished that which thou didst threaten- to 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

to the physical manifestations of ahriman s power, wolves, serpents, scorpions, worms, flies and other such creatures were considered of ahriman 'the twelve signs of the zodiac. are the twelve commanders on the side of ohrmazd, and the seven planets are said to be the seven commanders on the side of ahriman. and the seven planets oppress all creation and deliver it over to death and all manner of evil: for the twelve signs of the zodiac and the seven planets rule the fate of the world and direct it- the dawn and twilight of zoroastrianism ohrmazd and ahriman both had elements of their being in the creation and government of the physical and material universe, thus the angels and daevas (demons) were not only emanations from their source, they could be considered to act according to the att

ned in michael w. ford s luciferian witchcraft and liber hvhi is based inpart on the trans-cultural manifestation of the adversary throughout time. belial is held in hasidic traditions as being identified as a manifestation of satan, specifically in the ascension of isaiah belial is called beliar and is considered the same as samael, called malkira or malak ra the angel of lawlessness or angel of evil. this name is sammal malchira and is a manifestation of angro mainyush or ahriman. in the ascension of isaiah, belial is called beliar; for the angel of lawlessness, who is the ruler of this world and is called mantanbuchus or ahriman. in another text, belial has seven spirits of deceit which emanate from his being, that is they are connected with his existence. in the testaments of the twelv

eks to make them work for he or she in the modern world. the spirit of belial is of the mastery of the earth, identified with the element of earth and the north, from which ahriman is identical. consider the four elements however and their association with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of p

you destroy mysticism. the process and interaction may be overpowering and leave you in awe however it is no mystery. mysticism is the act of neo-pagans who are trying to recapture the awe of your parents reading that first fantasy story to you that left your imagination with endless possibilities "the more mediocre, the weaker, the more submissive and cowardly a man is, the more he will posit as evil: it is with him that the realm of evil is most comprehensive. the basest (most dishonourable) man will see the realm of evil that is, of that which is forbidden and hostile to him everywhere the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image" friedrich nietzsche the left hand

THE BOOK OF GATES

tuat (in order to make divisions (or, distinctions) in the earth, and to work out [his] designs therein, to weigh words and deeds in ament, to magnify the great god above the little god among the gods. who are in the tuat, to place the khu (i.e, the blessed dead) upon, their thrones, and the damned [in the place] to which they have been condemned in the judgment, and to destroy their bodies by an evil death. ra saith-'o grant ye to me that i may restore the tiara, and that i may have possession of [my] shrine which is in the earth. let sa and heka unite themselves to me for the working out of plans for you, and for making to come into being their attributes (or, forms) ye [have (what is yours. isis hath made to be at peace the wind, and offerings are there. none shutteth [the door] against

are with him. who is therein. and ra saith unto them-'your offerings are yours, ye have power over your cool waters, your souls shall never be hacked to pieces, your meat shall never fail [o ye who have] praised [me, and have vanquished apep for me" the above passage refers to the "worshippers of ra who are at peace"[these are] they [who] spake truth upon earth, p. 95 and who were not addicted to evil thought about the gods. they make their invocations in this gateway, they live upon maat (i.e, truth, and their cool waters are in their cisterns. ra saith unto them"'truth is yours, live ye on your food. ye yourselves are truth' and they have power over these their cool waters, which are waters of fire to those who have click to view seven of the righteous gods of the tuat. guilt and sin. an

the hall of ra, who have blasphemed ra upon earth, who have invoked evils upon him that is in the egg, who have thrust aside the right, and have spoken words against khuti" click to view the inert apostates and blasphemers of ra. the text referring to the inert and the apostates reads- p. 97 "tem worketh on behalf of ra, glorifying the god, p. 98 and singing praises to his soul, and distributing evil things to his enemies [he saith-'the word of my father ra is right (maat) against you, and my word is right against you. i am the son who proceedeth from his father, and i am the father who proceedeth from his son. ye are fettered, and ye are tied with strong cord, and it is i who have sent forth the decree concerning you that ye should be click to view the apostates and blasphemers of ra, wh

it is i who have sent forth the decree concerning you that ye should be click to view the apostates and blasphemers of ra, who are doomed to destruction, with their arms bound. bound in fetters; your arms shall never more be opened. ra pronounceth the formula against you, his soul is prepared to attack you; my father hath gained the mastery over you, and his soul uttereth words against you. your evil deeds [have turned] against you, your plottings [have come] upon you, your abominable acts [have recoiled] upon you, your destinies are for evil, and your doom bath been p. 99 decreed before ra; your unjust and perverted judgments are upon yourselves, and the wickedness of your words of cursing are upon you. evil is the doom which hath been decreed for you before my father. it is you who have

their behalf upon earth, and libations of cool water are made unto them by the lord of food (or, as lords of food) before ra" click to view the lords of destinies. to the second group of nine gods "tem saith-'inasmuch as ye are the gods who possess life and sceptre (i.e, authority, and who have mastery over your sceptres, drive ye back the serpent seba from khuti, gash ye with knives the foul and evil serpent af' these are the gods who work enchantments on apep, who open the earth to ra, and who p. 118 shut it against apep in the gates of khenti-amenti. they are those who are in the hidden place, and they praise ra, and they destroy his enemies, and they protect the great one against the serpent afu, and they utter cries of joy at the overthrow by ra of the enemy of ra. they live upon the

THE DARK FORCES

which is to come, when we shall reach out toward the stars and the new challenges they will bring. 9) our way is difficult and dangerous and is for the few who can truly dare to defy the matrix of forms (like `crosstianity) that stifle the potentiality of our being. it has been said (by nietzsche "the more mediocre, the weaker, the more submissive and cowardly a man is, the more he will posit as evil: it is with him that the realm of evil is most comprehensive. the basest (most dis- honourable) man will see the realm of evil that is, of that which is forbidden and hostile to him- everywhere "the most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image- order of nine angleerthe god s

THE GOD SET

(see romer's ancient lives, henry holt, 1984, and if you've got as copy of stephen quirk's ancient egyptian religion check out the beautiful stella of aapehty- probably the most beautiful surviving example of setian art. by the end of the twentieth dynasty, as the funerary cult of osiris became the dominate force in popular egyptian religion,more and more, set as the murderer of osiris became the evil one. in fact by the twenty sixth dynasty it was a common practice to disfigure any representations of set. he became--for all practical purposes the christian devil. some scholars have even derived the name satan from set-hen, a cult title meaning the majesty of set, but i am dubious of this particular derivation. however set was not down for the count. during the ptolemaic period set, merged

THE SECRET RITUALS OF THE OTO

ng of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these symbols of ancient masonry, of the rosicrucians, the sacred art of the ancient chemi (egyptians, of homer s golden chain, like those of modern freemasonry, etc, are however but diff

nth degree were sworn most solemnly to chastity in the inmost as in the outermost, who have now as epopts of the illuminati beheld with our eyes, and as perfect, pontiffs of our noble order administered with our members, the initiation whose name is resurrection unto the light, we therefore are able to lighten the darkest places of the earth, and to consider wisely what lieth in the empire of the evil ones. read therefore these passages in the forgery called the epistle of paul to the file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (1 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. romans: let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: neither present your members unto sin as instruments of

tiation have invoked upon you the most fearful penalties of disobedience. for as soon as ye erect any natural and common thing into a formula of magick, so soon do ye excite also the contrary current. thus while every child reads and speaks freely of the pillars of the temple of king solomon by name, the mason dare not so much as letter them without precaution. and while the private man may speak evil of the king, and blaspheme god without risk, yet the servant of the king, and the minister of god, must cloke (sic) themselves with reverence, even though it be not in their hearts, for this reason, that they have invoked the king, and god, as sword and shield of their own authority. to you, then, if you have dared to use this force of the holy phallus, is its abuse fatal and deadly. to the m

ll, and in this ill, for that ye arrest aspiration, that ye suffocate and expire even at the moment when elsehow the threshold should be trodden and the shrine unveiled. behold the spirit of the lord is upon me and i prophesy. unless ye repent, then will the lord root out your order from its place. i the lord will laugh at your calamity; i will mock when your fear cometh. ye shall be the scorn of evil men and your reproach shall be in the mouths of women. in the great name of baphomet do i exhort you that ye turn swiftly to the lord if so be that the mercy of the lion and the serpent may be upon you in the name of meithras abraxas iao sabao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (4 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the

THE HOLY BIBLE KING JAMES VERSION

t of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the name of the first [is] pison: that [is] it which compasseth the whole land of havilah, where [there is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the second river [is] gihon: the same [is] it that compass

iopia. 2:14 and the name of the third river [is] hiddekel: that [is] it which goeth toward the east of assyria. and the fourth river [is] euphrates. 2:15 and the lord god took the man, and put him into the garden of eden to dress it and to keep it. 2:16 and the lord god commanded the man, saying, of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for him. 2:19 and out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought [them] unto adam to see what he would call them: and whatsoever adam called every

t, we may eat of the fruit of the trees of the garden: 3:3 but of the fruit of the tree which [is] in the midst of the garden, god hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. 3:4 and the serpent said unto the woman, ye shall not surely die: 3:5 for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 3:6 and when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3

halt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art] and unto dust shalt thou return. 3:20 and adam called his wife s name eve; because she was the mother of all living. 3:21 unto adam also and to his wife did the lord god make coats of skins, and clothed them. 3:22 and the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23 therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. 3:24 so he drove out the man; and he placed at the east of the garden of eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. 4:1 and adam

all be an hundred and twenty years. 6:4 there were giants in the earth in those days; and also after that, when the sons of god came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown. 6:5 and god saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually. 6:6 and it repented the lord that he had made man on the earth, and it grieved him at his heart. 6:7 and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. 6:8 but noah found grace in the eyes of the lord. 6:9 these [are] the generations

THOUGHTS ON SETH

are written in this book. 22:20 he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesy thoughts on seth (in het-nuit temple work) by fra. ananael od caosgo[ from: www.osogd.org] since we've placed seth on the throne of the west, i'd like to do more research on him since it's (obviously) lacking in the original gd materials. seth only gets mentioned as horus' evil uncle, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we discussed on saturday morning tells how horus made peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is si

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 that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in accomplishment. from don webb of the tos "xeper is an egyptian verb meaning 'i have come into being' xeper is the experience of an individual psyche becoming aware of its own existence and deciding to expand and evolve that existence through its own actions. xeper has been experienced by anyone who has

ords to the aspirant, the symbolic secrets of the gods. seth gives power, including ethical power, the power to choose one's will, to "do that, and no other shall say nay" seth has a very luciferian aspect (i believe there are luciferian aspects to high degree scottish masonry) seth is the bringer of intelligence, and by personifying the darkness, he is the avatar of the knowledge of the good and evil; without darkness, we could not comprehend the ligota true history of witchcraft get any book for free on: www.abika.com 1 a true history of witchcraft by allen greenfield get any book for free on: www.abika.com a true history of witchcraft get any book for free on: www.abika.com 2 "the fact is that the instincts of ignorant people invariably find expression in some form of witchcraft. it mat

TRUE HISTORY OF WITCHCRAFT

craft of the inquisition were different" the evidence extracted under the most gruesome and repeated tortures resemble the wiccan religion of today in only the most cursory fashion. though wicca may have been framed with the "confessions" extracted by victims of the inquisitors in mind, those "confessions- which are more than suspect, to begin with, bespeak a cult of devil worshipers dedicated to evil. one need only read a few of the accounts of the time to realize that, had there been at the time a religion of the goddess and god, of seasonal circles and the book of shadows, such would likely have been blurted out by the victims, and more than once. the agonies of the accused were, almost literally, beyond the imagination of those of us who have been fortunate enough to escape them. the w

lture of the 1960s. true occult initiates have always regarded the ultimate reality as beyong all names and description. named `deities' are, therefore, largely symbols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in g

ght. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that one must choose the christian version of god, or choose the devil. islam, judaism and even catholicism have at one time or another been thought "satanic" and occultists have merely played on this bigoted symbolism, not subscribed to it. as we have seen, wicca since ga

ounced 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 initial burst of press interest, grew to a substantial size, and appeared to maintain itself during the cultural drought of t

TURNER ROBERT ARBETEL OF MAGICK

bolical sorceries: which art (saith mirandula) pauci intelligunt, multi reprehendunt& sicut canes ignotos semper allatrant: few understood, many reprehend, and as dogges barke at those they know not: so doe many condemn and hate the things they understand not. many men there are, that abhor the very name and word magus, because of simon magus, who being not magus, but goes, that is, familiar with evil spirits, usurped that title. but magicke and witchcraft are far differing sciences; whereof pliny1 being ignorant, scoffeth thereat: for nero (saith pliny) who had the most excellent magicians of the east sent to him by tyridates king of armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. now witchcraft and sorcery, are works done merely by

nt, scoffeth thereat: for nero (saith pliny) who had the most excellent magicians of the east sent to him by tyridates king of armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. now witchcraft and sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy scriptures, afford us sundry examples. but magus is a persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as plato affirmeth, the art of magick is the art of worshipping god: and the persians call their gods, hence apollonius saith, that magus is either [illegi

having learned justice without teaching, perfect, wise by nature, the onely inventor thereof. so that a magician is no other but divinorum cultor& interpres, a studious observer and expounder of divine things; and the art itself is none other quam naturalis philosophi absoluta consummatio, then the absolute perfection of natural philosophy. nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kinde, may well be embraced: as in the ancient worshipping of god by sacrifice, there was no man knowing god among the elders, that did not forbear to worship the god of all power, or condemn that kinde of worship, because the devil was so adored in the image of baal, dagon, astaroth, chemosh, jupit

nto thee, o god, do we lift up our eyes, and from thee we expect our help. for where all humane refuges do forsake us, there will the help of god shine forth, according to the saying of philo. aphorism 5. thou shalt love the lord thy god with all thy heart, and with all thy strength, and thy neighbour as thy self: and the lord will keep thee as the apple of his eye, and will deliver thee from all evil, and will replenish thee with all good; and nothing shall thy 8 soul desire, but thou shalt be fully endued therewith, so that it be contingent to the salvation of thy soul and body. aphorism 6. whatsoever thou hast learned, frequently repeat, and fix the same in thy minde: and learn much, but not many things, because a humane understanding cannot be alike capable in all things, unless it be

, the spirit saith unto peter after the vision, go down, and doubt not but i have sent them, when he was sent for from cornelius the centurion. after this maner, in vocal words, are all disciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of the monuments of the gyptians. and these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of st. paul, and hermes trismegistus. there is no other maner of restoring these arts. then by the doctrine of the holy spirits of god; because true faith cometh by hearing. but because thou mayst be certain of the truth. arid mayst not doubt whether the spirits that speak with thee, do declare things true or f

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

future serve to illustrate those proofs. i had long ago discovered, that the women and children of the lower class, at naples, and in its neighbourhood, frequently wore, 1 a specimen of each of the ex-voti of wax, with the original letter from isernia. see the ex-voti, plate i. h 4 letter from as an ornament of dress, a sort of amulets (which they imagine to be a preservative from the mal occhii, evil eyes, or enchantment) exactly similar to those which were worn by the ancient inhabitants of this country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the cult of priapus. struck with this conformity in ancient and modern superstition, i made a collection of both the ancient and modern amulets of this sort, and

s the symbol of light, so was the pyramid of fire, deemed to be essentially the same. the egyptians, among whom these forms are the most frequent, held that there were two opposite powers in the world, perpetually acting contrary to each other, the one creating, and the other destroying the former they called osiris, and the latter typhon.1 by the contention of these two, that mixture of good and evil, which, according to some verses of euripides quoted by plutarch,2 constituted the harmony of the world, was supposed to be produced. this opinion of the necessary mixture of good and evil was, according to plutarch, of immemorial antiquity, derived from the oldest theologists and legislators, not only in traditions and reports, but in mysteries and sacrifices, both greek and barbarian.3 fire

and evil was, according to plutarch, of immemorial antiquity, derived from the oldest theologists and legislators, not only in traditions and reports, but in mysteries and sacrifices, both greek and barbarian.3 fire was the efficient principle of both, and, according to some of the egyptians, that therial fire which concentred in the sun. this opinion plutarch controverts, saying that typhon, the evil or destroying power, was a terrestrial or material fire, essentially different from the therial. but plutarch here argues from his own prejudices, rather than from the evidence of the case; for he believed in an original evil principle coeternal with the good, and acting in perpetual opposition to it; an error into which men have been led by forming false notions of good and evil, and conside

. reiskii. of priapus 69 self-existing inherent properties, instead of accidental modifications, variable with every circumstance with which causes and events are connected. this error, though adopted by individuals, never formed a part either of the theology or mythology of greece. homer, in the beautiful allegory of the two casks, makes jupiter, the supreme god, the distributor of both good and evil.1 the name of jupiter, zeuj, was originally one of the titles or epithets of the sun, signifying, according to its etymology, aweful or terrible;2 in which sense it is used in the orphic litanies.3 pan, the universal substance, is called the horned jupiter (zeuj kerasthj; and in an orphic fragment preserved by macrobius4 the names of jupiter and bacchus appear to be only titles of the all-cre

the creator.2 the bells in both were of a pyramidal form,3 to show the therial igneous essence of the god. this form is still retained in those used in our churches, as well as in the little ones rung by the catholic priests at the elevation of the host. the use of them was early adopted by the christians, in the same sense as they were employed by the later heathens; that is, as a charm against evil d mons;4 for, being symbols of the active exertions of the creative attributes, they were properly opposed to the emanations of the destructive. the lacedemonians used to beat a pan or kettledrum at the death of their king,5 to assist in the emancipation of his soul at the dissolution of the body. we have a similar custom of tolling a bell on such occasions, which is very generally practised

TYSON DONALD NEW MILLENNIUM MAGIC

present and enfolds all things. it is only necessary to look in the proper way to see it. humanity creates its own hell on earth from moment to moment, and can never escape until it stops creating it. thus, the reasons for seeking to learn magic are compelling. it awakens the spiritual heart and gives direction to a purposeless and hopeless life. it enables its possessor to pursue good and avoid evil. it provides the tools to solve human prob- lems, both psychological and physical. most importantly, the magical perception allows individuals to see things for what they are beneath the veils of illusion that constantly surround and obscure reality. the magus most people hold magic in contempt because they look at it with only their outer vision. they see magic from a worldly perspective. fr

e responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic clusters and subatomic par- ticles because, in addition to time and space, it contains non-corporeal forms such as dreams and gods. on the other side of the dividing plane is what cannot be known or perceived

of it becomes at once invalid precisely because it has been formed, and therefore no longer represents the formless universe. even fea- tureless space has dimension and exists in time; it is a part of creation and cannot be used to represent the unmanifest. chaos has a secondary connotation, which should not be confused with its pri- mary meaning. it is sometimes said to be the dwelling place of evil because chaos is naturally destructive of order. however, this sense can be misleading. chaos as the region or dimension of formlessness is synonymous with the unmanifest itself; chaos as the land of evil beings or forces is a part of the manifest because the evil beings or forces there have forms and qualities. these may be loosely called chaotic entities since they tend to destroy what is p

possibility various potencies that can then be manifested in the world of forms. for this reason the magus is granted rule over all spirits, even those of the inner circles of creation who possess great powers, such as the archangels. none but god is set over a human being. none but god can overthrow a human being, but often humans are made to overthrow themselves through the deceit and guile of evil spirits. there are only two forces that can thwart the desire of the magus- divine will, and human ignorance. magically, the unmanifest is the source of all power. it is neither good nor evil, but raw potential. into the blood of the all the magus dips a hand when he or she meditates, and from this reservoir of limitless possibility, draws words and signs of command. the whole of the art of m

way the seventh point was termed male. these are symbolic opposites. it should be understood, however, that in the physical world the female sex both affirms and denies. the ninth point forms immediately as the tension between yes and no manifests itself. it is the reconcilement of opposites, the center on the line between extremes. in moral terms it is the understanding that transcends good and evil. sexually, it is androgynous. to humankind the notions of yes, no, and yes/no seem very distinct. howev- er, the pyramid, which may be turned every which way without disturbing the meaning it conveys (since each facet and line are interchangeable with every other facet and line, reveals that the distinction between polarities of choice is only apparent, not absolute. this does not mean that g

TYSON DONALD SOUL FLIGHT

irits in the likenesse of todes and cats.12 why most witches were women the term witch is gender neutral, as is the term shaman. even so, today most people think of witches as exclusively women. there is a reason for this error. throughout history witches have been presented in literature and in art as female. medieval christian theologians held that women were by their nature more susceptible to evil influences than men. they derived this belief in part from the biblical fable of adam and eve because it was eve who was seduced by the serpent. due to this imagined vulnerability of women, theologians believed that more women than men became witches. however, many men were also accused of witchcraft and executed for it. an examination of the long lists of witch names in appendix 111 of marga

accused were true witches. but we can only guess just how many genuine witches were burned or hanged for witchcraft. it was a small percentage of the total number executed. what can be stated with some assurance is that there were indeed witches-men and wornen living alone or in family groups in villages and towns, offering such services as the healing of disease, fortunetelling, protection from evil spirits, communications with 13. robbins, encyclopedia of witchcraft, 180. 20 soul flight the dead, and the sale of charms for various purposes such as compelling love or finding treasure. they used a mixture of folk magic and folk medicine. whether such a person was known locally as a wise woman or a witch probably depended on how highly they were regarded in the community. until recent time

bible mandated a sentence of death for witches (exodus 22:18, so to accuse someone of being a witch was to condemn them to execution, particularly toward the close of the renaissance when the furor against witchcraft reached an hysterical frenzy. witch's familiar the witch's familiar was held by the demonologists who wrote against them during the witch craze to be either an animal possessed by an evil spirit, or an evil spirit in the shape of an animal. in the second case, the familiar spirit was believed to have actually assumed a material body, conlposing it from the moisture of the air and from the dust and smoke in the air. matthew hopkins, the witchfinder general of england, wrote in his discovery of witches (1647) that elizabeth clark possessed a familiar namedvinegar tom that had th

form of an astral vision. contrary to what hopkins believed, the spirit he identified as vinegar tom had no material body, and it may not even have been connected in any way with elizabeth clark. it is possible that it was a spirit linked to hopkins himself, that chose to represent itself as a familiar of the accused witch in order to fulfill the expectations of hopkins. if any man was haunted by evil spirits, it was surely hopkins, who was responsible for the deaths of hundreds of innocent women. goddess of the witches as is the case with legends and stories about shamans, there is often confusion between the physical and spiritual in the medieval accounts of witchcraft. many records of the witch trials declare witches to have the power to physically fly through the air, as well as 14. ro

humans into those of beasts; and, most sinister of all, to cause sickness or death. in spite of these and other dangers, many men and women sought to interact with fairies, not only because of their wondrous spectacles of music, dancing, and feasting, but also because of the benefits fairies could confer on humans if they took the capricious inclination to do so. fairies controlled both good and evil fortune. a person favored by the fairies would enjoy marvelous luck, whereas one who earned their disfavor by some ill-considered act, such as the cutting down of a thorn tree beloved by the fairies, would remain unlucky to his dying day. appearance of fairies there is more than one kind of fairy, and their natures differ from country to country. in ireland, they are known as the sidhe (prono

TYSON DONALD THE MAGICAL WORKBOOK

e detail in the second book of this work is somewhat different in character than those of most grimoires, in that it is more concerned with inner development and less with outer gestures and objects. the third book contains a set of magic squares the majority of which are incomplete. each square is supposed to possess an inherent power of magic. the squares have quite a bad reputation for causing evil to those who even so much as possess them, without knowing what they are for or how to use them. in my view, this is idle superstition. no one should be afraid to study this book, which is the essential teaching on the holy guardian angel. the goetia: the lesser k q of solomon the king. lemegeton, book i, clavicuk salomonis regs. illustrated second edition, edited and introduced by aleister c

TYSON DONALD THE POWER OF THE WORD

ish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick and banish evil spirits. one such ba'al shem was the great jewish magician rabbi loew of prague, who breathed life into lifeless clay by means of the power of the ihvh and with it created the dreaded golem. during the renaissance, xiv tetragrammaton johannes reuchlin and other christian kabbalists transformed tetragrammaton into the esoteric fivefold name of jesus and proclaimed it the key to all the mysteri

lating the name, the potential of the named thing is released upon the world. to articulate ihvh is to harness the power of supreme deity, both to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetragrammaton forms the blueprint upon which the entire universe of space and time, matter and energy, good and evil, humans and angels, is based. the name does not merely reflect the makeup of the world-it is the world. in the most ancient book of the kabbalah, sepher yetzirah (the book of formation, it is written "he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v, and with this he sealed the universe in six directions. he looked above, and sealed

mal duality is not static but in constant flux. the yin-yang symbol understanding the name 27 this binary pair of opposites is represented in oriental philosophy by the more basic symbolism of a solid line and a broken line. the solid line is masculine and the broken line feminine. these basic signs can be used to represent all opposite pairs such as hot-cold, up-down, dark-light, longshort, good-evil, and so on. in themselves these simple signs are of limited usefulness, but the number of different things that can be represented by them increases exponentially as they are combined. simply by placing the two signs one over the other, we arrive at four possible combinations that graphically reveal the essential distinctions between the four letters of tetragrammaton: these four symbols are

sed upon two letters of tetragrammaton. for example, the geomantic figure known as via (the way) is composed of yod plus yod: via (the way) understanding the name 29 this is an inherently active and willful symbol, because it is based upon two fiery yods. its traditional meaning reflects this forcefulness-via means street or road and, by extension, travel or a journey. it is neither a good nor an evil figure, since travel can bring either good or evil. where the traditional meanings of the geomantic figures are in disagreement with their symbolic meanings, as based upon the letters of tetragrammaton that compose them, the symbolic meanings must take precedence and supplant the traditional meanings, because these symbolic meanings represent the actual make-up of the figures. from these exam

on until you have an inner sense that the spirit had bee