Michael Wynn's Occult Reference Library
EXISTENCE

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te you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end, let me first earnestly recommend that you never to forget due honor and reverence to the lord of the universe, for as the whole is greater than its parts, so is he far greater than we, who are but as sparks derived from that insupportable light which is in him. it is written that the borders of his garment o

l, purified by suffering, strengthened by opposition. nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptologists birch and bunsen assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs o

i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods as he, my father, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life

of all thought conceived, and all thought beyond conceiving. thought precedes all emotions and actions. action is the ends to the means of the thought. manifestation into the physical universe is comprised of the three letters aleph, mem and shin. these also correspond to the three elements of air, water and fire consecutively. these three united form earth, the final manifestation into physical existence. with these three elements we have two contending, opposite forces, fire and water, with air acting as the reconciler between them. the letter mem is the element of water, therefore is considered spirituality or consciousness. the letter shin represents the element of fire, symbolizing the three fold flames of divinity, the holy spirit. in hebrew, the word for holy spirit is ruach elohim

sequence. so, the following list is a list of the twenty-two major arcana, and we are only covering the major arcana because the circle spread divination is a spiritual divination in that it only talks about the spiritual nature of a particular action. don't underestimate that. let's not forget the emerald tablet that states, as above so below,"for the things that manifest in the higher planes of existence must eventually filter down into the physical world. therefore, if we have negative cards surrounding us or the situation in the higher planes of existence, we will eventually find that these influences work their way into our physical lives and can either bring reward or havoc. remember that the idea of self mastery is that you are responsible for your own universe, you are responsible

0 0 INITIATION CEREMONY

delegate to you the duty of pronouncing a short address to our frater on his admission. hiereus: as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted a member of this ancient and honourable order, whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as a marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end let me first earnestly recommend you never to forget due honour and reverence to the lord of the universe, for as the whole is greater than its parts, so is he far greater than we, who are but as sparks derived from that unsupportable light which is in him. it is written that the borders of his garment of fla

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

notice, that the gothic priests were termed pileati in distinction from the rest of the people, the capillati, and that during sacrifice they had the head covered with a hat; conf. ea. 271 (see suppl. osinn is called sishottr, broadhat. the succeeding period, down to the introduction of christianity, scarcely yields any information on the condition of the priesthood in continental germany; their existence we infer from that of temples and sacrifices. a fact of some importance has been preserved by beda, hist. eccl. 2, 13: a heathen priest of the anglo- saxons was forbidden to carry arms or to ride a male horse: non enim licuerat, pontificem sacrorum vel arma ferre, vel praetcrquam in equa equitare. can this have any connexion with the regulation which, it is true, can be equally explained

tain gods were still able to transmit themselves in formulas of conjuring. pictures of heathenism in its debasement and decay have no right to be placed on a level with the report of it given by tacitus from five to eight centuries before, when it was yet in the fulness of its strength. if the adoration of trees and rivers still lingering in the habits of the people no longer bears witness to the existence of gods, is it not loudly enougli proclaimed in those imperfect and defective sketches by a ptoman stranger? when he expressly tells us of a deus terra editus, of heroes and descendants of the god (plures dco ortos, of the god who rules in war (velut deo imperante, of the names of gods (deorum nominibus) which the people transferred to sacred groves, of the priest who cannot begin a divi

perte juvantur, solan et vulcaiuim et lunam; reliquos lie fania quideiii acceperuiit. li.g. g, 21. compare witli this b.g. 4, 7 where the uisiiietes and tenchtheri say to cjesar: sese iinis suevis concedere, quibus no dii quideia imiiwrtales pares esse possint. 104 gods. doubt on other gods, much less to prove a bare worship of elements among the germani. all the accounts that vouch for the early existence of individual gods, necessarily testify at the same time to their great number and their mutual relationship. when procopius ascribes a ttoxu? oewv o/xixo'i to the heruli, this' great host' must also be good for the goths, just those of whom we know the fewest particulars, and for all the germans together. jornandes would have us believe that diceneus was the first to make the goths acqu

i must here repeat, that tacitus knows no simulacrum of german gods, no image^ moulded in human shape; what he had^ grk (iyaxfia, signum, statue; gotli. manleika, ohg. manauhho, on. ukneski (see suppl; can the sloven, malik, idol, have sprung from manleika? images. 105 stated generally in cap. 9, ho asserts of a particular case in cap. 43, and we have no ground for disbelieving his assertion. the existence of real statues at that time in germany, at least in the parts best known to them, would hardly have escaped the researches of the romans. he knows of nothing but signa and fotvias, apparently carved and coloured, which were used in worship as symbols, and on certain occasions carried about; probably they contained some reference to the nature and attributes of the several deities. the m

ng the impotence of all artistic skill at the period, is a favourable feature of the german cultus, and pleasing to contemplate. but it by no means follows that in the people's fancy the gods were destitute of a form like the human; without this, gods invested with all liuman attributes, and brought into daily contact with man, would be simply inconceivable. if there was any german poetry then in existence, which i would sooner assert than deny, how should the poets have depicted their god but ^vith a human aspect? attempts to fashion images of gods, and if not to carve them out of wood or stone, at least to draw and paint them, or quite roughly to bake them of dough (p. c3, might nevertheless be made at any period, even the earliest; it is possible too, that the interior parts of germany

3 8 INITIATION CEREMONY

hereunto is the speech of axiokersos. hiereus: leads theoricus round to hegemon's seat in south west. heg: takes red lamp and thus addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, m

y which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that t

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 we need to learn lessons in subsequent lives to right our mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician

s of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritual magick whether you are casting a simple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional re

ather married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of existence, bringing forth from herself in the first virgin birth the animus, or male, principle. for this reason, it is often the high priestess who casts the circle, though in some covens the goddess rules over the spring and summer and the horned god over the autumn and winter. other gods and goddesses there is a vast selection of gods and goddesses from many different cultures that you may choo

ABRAMELIN1

bastille, and is known as the biblioth que de l'arsenal. in round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. among the latter is this book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech; which i now give to the public in printed form for the first time. many years ago i heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known french author, lecturer and poet, jules bois, whose attention has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer lytton and eliphas levi, that the former had based part

ginning of the eighteenth centuries, and is apparently by the same hand as another ms. of the magic of picatrix 1 also in the biblioth que de l'arsenal. i know of no other existing copy or replica of this sacred magic of abra-melin, not even in the british museum, whose enormous collection of occult manuscripts i have very thoroughly studied. neither have i ever heard by traditional report of the existence of any other copy.2 in giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental borde

es comprise an infinitude of various divisions of classification, some of these being good, some evil, and a great proportion neither the one nor the other. evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. no advanced adept, such as abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less impe

of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present befor

ost devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the sa

ADDTLS

ded, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed

ALEE J BOOK OF AIWASS

of age, irrespective of our race or religious convictions. when life goes well, our spiritual growth tends to stagnate. the onslaughts and challenges of daily life give us the impetus to grow and excel. spiritual evolution beginning with the lower order of species, one particular strain will possess what could be termed a "hive soul" take for example the monarch butterfly- there are thousands in existence, yet they collectively possess one soul. when a specie dies and is considered extinct, that collective soul forms the basis for a new specie. the hive soul will eventually see it's last (collective) incarnation and emerge as a unified individual human soul. for one to understand the evolution of the human soul, it is important to acknowledge the existence of parallel time lines. the read

zis won the war and another dominated by global communism. there are countless parallel time lines and each one is as real and as relevant as the one in which you reside. now trace back to where i mentioned the emergence of the individual human soul. this event is occurring simultaneously in various time lines, though certainly not all. therefore, the human soul can not as yet declare it's unique existence, for it enjoys multiple existences. a perceptual blurring together of these realities and various past life recollections is avoided by a natural "cosmic buffer" which serves a pragmatic purpose; enabling one to focus and thereby benefit from the experiences, choices and lessons of his/her current life. as the group soul develops, it grows, gathering more experience, branching into other

r forehead (third eye. and when she was good, she was very, very good, but when she was bad, she was horrid" passions are magnified in those who are more awakened spiritually. it must be stressed that the very essence of any form must be imperfect, be it daemon, man, animal, vegetable or mineral, since all are subject to the same universal constant: change. my purpose is merely to acknowledge the existence of life forms which comprise the all and to declare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him for claiming to be a daemon are themselves daemon worshipers who cannot kick the habit. always remember that daemons are merely a manifestation of the future of our race. we ar

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ue of the matter in our brains which is partly responsible for these perceptions. what then are these qualities of which we are all so sure? they would not exist without our brains; they would not exist without the cheese. they are the results of the union, that is of the yoga, of the seer and the seen, of subject and object in consciousness as the philosophical phrase goes. they have no material existence; they are only names given to the ecstatic results of this particular form of yoga (10) i think that nothing can be more helpful to the student of yoga than to get the above proposition firmly established in his subconscious mind. about nine-tenths of the trouble in understanding the subject is all this ballyhoo about yoga being mysterious and oriental. the principles of yoga, and the sp

e may possibly be thinking that there is a catch in it somewhere. they are perfectly right (16) the snag is simply this. every element of which we are composed is indeed constantly occupied in the satisfaction of its particular needs by its own particular yoga; but for that very reason it is completely obsessed by its own function, which it must naturally consider as the be-all and end-all of its existence. for instance, if you take a glass tube open at both ends and put it over a bee on the windowpane it will continue beating against the window to the point of exhaustion and death, instead of escaping through the tube. we must not confuse the necessary automatic functioning of any of our elements with the true will which is the proper orbit of any star. a human being only acts as a unit a

beginning become most serious obstacles later on. another point is that quite unsuspected problems arise in the course of the training. the whole question of the sub-conscious mind can be dismissed almost as a joke by the average man as he goes about his daily business; it becomes a very real trouble when you discover that the tranquillity of the mind is being disturbed by a type of thought whose existence had previously been unsuspected, and whose source is unimaginable. then again there is no perfection of materials; there will always be errors and weaknesses, and the man who wins through is the man who manages to carry on with a defective engine. the actual strain of the work develops the defects; and it is a matter of great nicety of judgment to be able to deal with the changing condit

g current of energy, just as one compresess a waterfall in turbines in order to control and direct the natural gravitational energy of the stream. 3. it might be as well, before altogether leaving the subject of yama, to enumerate a few of the practical conclusions which follow from our premiss that nothing which might weaken or destroy the beauty and harmony of the mind must be permitted. social existence of any kind renders any serious yoga absolutely out of the question; domestic life is completely incompatible with even elementary practices. no doubt many of you will say 'that's all very well for him; let him speak for himself; as for me, i manage my home and my business so that everything runs on ball bearings' echo answers. 4. until you actually start the practice of yoga, you cannot

t apply to a crowd of moth-eaten arahats, of betel-chewing bodhisattvas, for instruction. as we said in the first volume of 'the equinox, in the first number 'we place no reliance on virgin or pigeon; our method is science, our aim is religion' our common sense, guided by experience based on observation, will be sufficient. 2. we have seen that the yogic process is implicit in every phenomenon of existence. all that we have to do is to extend it consciously to the process of thought. we have seen that thought cannot exist without continual change; all that we have to do is to prevent change occurring. all change is conditioned by time and space and other categories; any existing object must be susceptible of description by means of a system of co-ordinate axes. on the 'terrasse' of the caf

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

el of herculaneum. a cruiser of the u.s. navy was detailed to rio de janeiro (this was before the days of wireless telegraphy) the port was in quarantine; the ship had to stand ten miles out to sea. nevertheless, yellow jack managed to come aboard. the men died one by one. there was no way of getting word to washington; and, as it turned out later, the navy department had completely forgotten the existence of the ship. no orders came; the captain stuck to his post for three months. three months of solitude and death! at last a passing ship was signaled, and the cruiser was moved to happier waters. no doubt the story is a lie; but did that make it less splendid in the telling, as the old scoundrel sat and spat and chewed tobacco? no, we will certainly go down, and ruffle it on the wharves

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

adir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "e

es to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss. indeed, the hebrew word for abyss that is found in genesis 1:2 is, hooke tells us, tehom, which the majority of scholars take to be a survival of the name of the chaos-dragon tiamat or leviathan that is identified closely with kutulu or cthulhu within the pages are mentioned independent

ed closely with kutulu or cthulhu within the pages are mentioned independently of each other, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this monster is well known to cult worship all over the world. in china, however, there is an interesting twist. far from being considered a completely hostile creature, dedicated to the erasure of mankind from the page of existence, the dragon is given a place of pre-eminence and one does not hear of a chinese angel or saint striving to slay the dragon, but rather to cultivate it. the chinese system of geomancy, feng shui (pronounced fung shway) is the science of understanding the "dragon currents" which exist beneath the earth, these same telluric energies that are distilled in such places as chartres cathedral in

her. it generally accepted in the halls of magick that all of the wisdom in the world is useless without the necessary adjunct of power. this power has gone by many names, as the goddess and the devil have, but the chinese symbolise it by the dragon. it is the force of will, and relies heavily upon the biochemical matter that makes up the human body, and hence, the human consciousness, to give it existence. science is coming around to accept the fact that the will does exist, just at the point where psychology has determined it does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the mac

gate by a magician of great power, but only at a great loss to the villages and flocks of the island. many sheep were slain after an unnatural fashion, and many devoured, an many bedou rendered senseless; for the mind perceives what it is shown, but the sight of the ancient ones is a blasphemy to the ordinary senses of a man, for that come from a world that is not straight, but crooked, and their existence is of forms unnatural and painful to the eye and to the mind, whereby the spirit is threatened and wrenches loose from the body in flight. and for that reason, the fearful utukku xul take possession of the body and dwell therein until the priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighbourhood. and there are all the allu, frightening d

ALEISTER CROWLEY BOOK OF LIES

first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11

ychology. in one's book of lies get any book for free on: www.abika.com 37 advance towards a comprehension of the universe, one changes radically one's point of view; nearly always it amounts to a reversal. this is the cause of most religious controversies. paragraph 1, however, is frater perdurabo's formulation of his perception of the universal joke, also described in chapter 34. all individual existence is tragic. perception of this fact is the essence of comedy "household gods" is an attempt to write pure comedy "the bacchae" of euripides is another. at the end of the chapter it is, however, seen that to the master of the temple the opposite perception occurs simultaneously, and that he himself is beyond both of these. and in the last paragraph it is shown that he realises the truth as

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

nglish "o frater perdurabo, how unworthy are these sentiments "d'ye want a clip on the jaw"(40) book of lies get any book for free on: www.abika.com 167 [170] commentary( pi) frater p. continues the subject of chapter 79. he pictures himself as a vigorous, reckless, almost rowdy irishman. he is no thin-lipped prude, to seek salvation in unmanly self-abnegation; no creeping jesus, to slink through existence to the tune of the dead march in saul; no cremerian callus to warehouse his semen in his cerebellum "new thoughtist" is only old eunuch writ small. paragraph 2 gives the very struggle for life, which disheartens modern thinkers, as a good enough reason for existence. paragraph 5 expresses the sorrow of the modern thinker, and paragraph 6 frater p.'s suggestion for replying to such critic

ALEISTER CROWLEY BOOK OF THE LAW

nd. i,26: then saith the prophet and slave of the beauteous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breath

t 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 a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; but i am stronger. ii,12: because of me in thee which thou knewest not. ii,13: for why? because thou wast the knower, and me. ii,14: now let there be a veiling of this shrine: now

ALEISTER CROWLEY CONCERNING DEATH

me of blue, all- touching, all penetrant, her lovely hands upon the black earth and her lithe body arched for love, and her soft feet not hurting the little floweres, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dewdrop into the kisses of the sunrise. is not the ecstacy of nuit the consiousness of of the continuity of existence, the omnipresence of her body? all that hath hurt thee was that thou knewest it not, as that fadeth from thee thou shalt know as never yet how all is one. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know thems

ALEISTER CROWLEY DUTY

o thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "ye shall gather goods and store of women and spices; ye shall exceed the nations of the earth is splendour duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the p

ALEISTER CROWLEY LIBER 777

1-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah h

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

efore i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least xi what that implied; it was a passionately ecstatic sense of identity. in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most sublime, and actually the most discredited, of all the available terms. i swore to rehabilitate magick to identify it with my own career; and

ill has the inertia of the universe to assist him (illustration: the first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment (10) nature is a continuous phenomenon, though we do not know in all cases how things are connected (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. we may then say that our consciousness is causally connected with the remotest galaxies; yet we do not know even how it arises from- or with- the molecular changes in the brain (11) science enables us to take advantage of th

e and utilise vibrations of all conceivable and inconceivable kinds. the question of magick is a question of discovering and employing hitherto unknown forces in nature. we know that they exist, and we cannot doubt the possibility of mental or physical instruments capable of bringing us into relation with them (13) every man is more or less aware that his individuality comprises several orders of existence, even when he maintains that his subtler principles are merely symptomatic of the changes in his gross vehicle. a similar order may be assumed to extend throughout nature (illustration: one does not confuse the pain of toothache with xvi the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us no

sociated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends (27) every man should make magick the keynote of his life. he should learn its laws and live by them (illustration: the banker should discover the real meaning of his existence, the real motive which led him to choose that profession. he should understand banking as a necessary factor in the economic existence of mankind, instead of as merely a business whose objects are independent of the general welfare. he should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. such a banker

to get in his way. his example will help xxi them to find their own paths and pursue them. every man that becomes a magician helps others to do likewise. the more firmly and surely men move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity- i hope that the above principles will demonstrate to all that their welfare, their very existence, is bound up in magick. i trust that they will understand, not only the reasonableness, but the necessity of the fundamental truth which i was the means of giving to mankind "do what thou wilt shall be the whole of the law" i trust that they will assert themselves as individually absolute, that they will grasp the fact that it is their right to assert themselves, and to accomplish the ta

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

the first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment) 10. nature is a continuous phenomenon, thought we do not know in all cases how things are connected. magic without tears get any book for free on: www.abika.com 41 (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. we may then say that our consciousness is causally connected with the remotest galaxies; yet we do not know even how it arises from- or with- the molecular changes in the brain) 11. science enables us to take advantage of th

ive and utilize vibrations of all conceivable and inconceivable kinds. the question of magick is a question of discovering and employing hitherto unknown forces in nature. we know that they exist, and we cannot doubt the possibility of mental or physical instruments capable of bringing us in relation with them) 13. every man is more or less aware that his individuality comprises several orders of existence, even when he maintains that his subtler principles are merely symptomatic of the changes in his gross vehicle. a similar order may be assumed to extend throughout nature. 10* for instance "irrational "unreal" and "infinite" expressions. 11* i.e. except- possibly- in the case of logically absurd questions, such as the schoolmen discussed in connection with "god" 25 (illustration: one doe

sturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends) magic without tears get any book for free on: www.abika.com 48 27. every man should make magick the keynote of his life. he should learn its laws and live by them (illustration: the banker should discover the real meaning of his existence, the real motive which led him to choose that profession. he should understand banking as a necessary factor in the economic existence of mankind, instead of as merely a business whose objects 13* men of "criminal nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks deat

ith a keen glow of satisfaction that this sempiternal riddle of the sphinx should have been answered at last. so then let me now give myself the delight, and you the comfort, of stating the problem from its beginning, and proving the soundness of the solution- of showing that the contradiction of this equation is unthinkable- are you ready? forward! paddle! a. we are aware. b. we cannot doubt the existence (whether "real" or "illusory" makes no difference) of something, because doubt itself is a form of awareness. c. we lump together all that of which we are aware under the convenient name of "existence, or "the universe. cosmos is not so good for this purpose; that word implies "order, which in the present stage of our argument, is a mere assumption. d. we also tend to think of the univer

ALEISTER CROWLEY MEDITATION

uage of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he does not know the date of his execution. this is unpleasant for every man. consequently every man does everything possible to postpone the date, and would sacrifice anything that he has if he could reverse the sentence. practically all religions and all philosophies have started

d "see god" just as much as those whom we have quoted, did nothing else. but perhaps their silence is not a sign of their weakness, but of their strength. perhaps these "great" men are the failures of humanity; 14 perhaps it would be better to say nothing; perhaps only an unbalanced mind would wish to alter anything or believe in the possibility of altering anything; but there are those who think existence even in heaven intolerable so long as there is one single being who does not share that joy. there are some who may wish to travel back from the very threshold of the bridal chamber to assist belated guests. such at least was the attitude which gotama buddha adopted. nor shall he be alone. again it may be pointed out that the contemplative life is generally opposed to the active life, an

has been done, and with certainty. if you were to ask your man of science for his "theory of the real" he would tell you that the "ether" which cannot be perceived in any way by any of the senses, or detected by any instruments, and which possesses qualities which are, to use ordinary language, impossible, is very much more real than the chair he is sitting on. the chair is only one fact; and its existence is testified by one very fallible person. the ether is the necessary deduction from millions of facts, which have been verified again and again and checked by every possible test of truth. there is therefore no "a priori" reason for rejecting anything on the ground that it is not directly perceived by the senses. to turn to another point. one of our tests of truth is the vividness of the

normal thought; but in samadhi they are very much more marked than in dhyana. and while in the latter it seems like a simple union of two things, in the former it appears as if all things rushed together and united. one might say that in dhyana there was still this quality latent, that the one existing was opposed to the many non-existing; in samadhi the many and the one are united in a union of existence with non-existence. this definition is not made from reflection, but from memory. further, it is easy to master the "trick" or "knack" of dhyana. after a while one can get into that state without preliminary practice; and, looking at it from this point, one seems able to reconcile the two meanings of the word which we debated in the last section. from below dhyana seems like a trance, an

ing that lives is holy; and hence the creation of life is the most sacred of tasks. it does not matter very much to the creator what it is that he creates; there is room in the universe for both the spider and the fly. it is from the rubbish-heap of choronzon that one selects the material for a god! this is the ultimate analysis of the mystery of redemption, and is possibly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the dumb spake, lepers were cleansed and the dead arose to life, that master and no other who at the supreme moment of his agony

ALEISTER CROWLEY SEPHER SEPHIROTH

d bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz

: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of the covenant) lwq tb 540 loins; the upper part myntm creeping thing #mr 541 israel l)r#y towards, to thee *kyl) 542 the world of mevshekal (the intellectual world; referred to the supernals) lk#wm mlw( 543 existence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchman rmw# guards rwm# the head that is not: a title of kether )ld)#yr thy god (deut. 4:24, 28:58 *kyhl) 548 lord god of knowledge: the divine name of tiphareth t(dw hwl) hwhy 549 moral; felt, sensed #grwm storm-wind hr(s xwr 550 eagle, vultu

ALEISTER CROWLEY TAO TEH KING

is in other terms as follows. our knowledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. in this sense the tao may be translated as the way. it is not a thing in itself in the sense of being an object susceptible of apprehension by sense or mind. it is not the cause of any thing, but the category underlying all existence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our experiences. the tao possesses no power to cause anything to exist or to take place. yet our experience when analyzed tells 6 us that the only reality of which we may be sure is this path or way which resumes the whole of our knowledge. as for to on, which superfi

ge. as for to on, which superficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a whole system of platonic concepts than which nothing can be more alien to the essential quality of the tao. tao is neither being nor not-being in any sense which europe could understand. it is neither existence nor a condition or form of existence. at the same time, to mh on gives no idea of tao. tao is altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understa

e tao. the teh, the tao, source of the mother source of the father# heaven# ch'ien# had# water fire# li, this# tui water# is chen# usually is k'an sun# had chen# this is li# air# sun# earth# ken moon# k'an# earth# k'un# 1 chapter ii the energy- source of the self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the thought of either implies its opposite) so also is it with ease and difficulty, length and shortness; height and lowness. also musick exists through harmony of opposites((nay, even. this shows how the tao realizes itself through its projection in correlative phases, expressing 0 as+ 1(-1; to speak like a qabalist or an electrician) time

y ceased to prevail 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

ALEISTER CROWLEY THE BANNED LECTURE

dge, mostly by oral tradition, and who were perforce tolerated to a certain extent, because even the little knowledge that they did possess was so exceedingly useful. the best way to make armour, or to build cathedrals, or to heal sickness would enable the christian to get ahead of his friends. therefore, although conscience evidently demanded the maximum amount of persecution compatible with the existence of villains, the jews and the arabs were at least allowed to live. besides, the arabs saw to the themselves. but no one was better aware than the pope that knowledge was power. for all he know, and he probably knew that he did no know much, the jews and the arabs might get together and overturn the whole construction of society. had he not in his own records the very best example of such

ALEISTER CROWLEY THE HEART OF THE MASTER

bika.com 9 now there is suddenly a gathering together of the essence of silence; it is as focussed at a point: 1. thou are that which thou choosest to think thyself, immune to all, for it is nothing but a point of view. now there bursts forth a wave of light, and there rolls forth in majesty of thunder: 2. thy name, which is thy word, is the substance of thy will, whose mode of action constitutes existence. chance. the music swiftly sinks to a low brooding rapture, solemn and slow: 3. that which thou createst is thine understanding of thy love. then comes a sudden shaking and confusion, as if the harmony were broken up into innumerable fragments; clashing together, nor is there any speech articulate; until a fearful blast peals forth, a trumpeting of majesty. but within the blare of the te

ALEISTER CROWLEY THE LOST CONTINENT

nsions of space, solidity. three itself is therefore 'that ineffably holy thing in which the superficies is the solid. of course hundreds of other ideas must be added to this; and to grasp and harmonize them all in one colossal supra-rational idea was the constant task of every mathematician. the upshot of this was that all numbers above 33 were regarded as spurious, illusionary; they had no real existence of their own; they were temporary compounds, unreal in very much the same sense as our square root of 1. they were always expressed by graphic formulae, like our own organic compounds. to take an example, the number 156 was regarded as a sort of efflorescence of the number 7; it was never written but as 77 plus[(7+7)/7] plus 77. again 11 was usually written 3 plus 5 plus 3. it was always

ry of the magicians, power increases as the sun is approached, the inhabitants of earth being more highly infused with the magical force of our star than those of mars, and they again more than those of great jupiter, gloomy and disastrous saturn and uranus, or neptune lost in star- dreams. again, the powers of each particular planet may, nay, must be wholly diverse. so fundamental a condition of existence as the value of g being vastly various, must not the inhabitants differ equally in body and in mind? what lives on the minute and airless moon can be no inhabitant of what may hide beneath the flaming envelope of the sun, with its fountains of hydrogen flaming an hundred thousand miles into the aether. and surely so wild an ambition as that of atlas would not have been held by beings so

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

rm us of the nature of the various objects which we wish to study; but our observations never reveal the thing as it is in itself. they only enable us to compare unfamiliar with familiar experiences. the use of an instrument necessarily implies the imposition of alien conventions. to take the simplest example: when we say that we see a thing, we only mean that our consciousness is modified by its existence according to a particular arrangement of lenses and other optical instruments, which exist in our eyes and not in the object perceived. so also, the fact that the sum of 2 and 1 is three, affords us but a single statement of relations symptomatic of the presentation to us of those numbers. we have, therefore, no means soever of determining the difference between any two numbers, except i

veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think that we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed be to make the whole curse of separate existence ridiculous, a senseless and inexcusable folly. it would throw us back on the dilemma of manichaeism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grad

ons. we know theoretically that every object must react to every other object; and it is evident that each type of reaction may be as overwhelmingly interesting as those which happen to affect us. what unimaginable rapture to be able to observe magnetic fields or molecular movements as directly as we do the ocean and the ant-heap! it is the task of the initiate to adapt himself to the totality of existence, and to develop in himself the means of apprehending it wholly and fully. al i,14 "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu" the old comment 14. this verse is a direct translation of the first section of the stele. it conceals a certain secret ritual of

! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt" the old comment 22. a promise- not yet fulfilled. p.s. since (an v) fulfilled) a charge to destroy the faculty of discriminating between illusions. the new comment we have here a further conception of the cosmographical scheme. nuit is all that which exists, and the condition of that existence. hadit is the principle which causes modifications in this being. this explains how one may call nuit matter, and hadit motion, in the highest physico-philosophical sense of those terms. we are asked to axquiesce in this law of nature. that is, we are not to oppose resistance to the perfect fluidity of the "becoming" of nature. similarly, we are not to attach more importance to any one m

ALEISTER CROWLEY THE QABALAH

th, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbe

en sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of the ancient ones, the most holy ancient one &

rs; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the el

tive of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection

a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the div

ALEISTER CROWLEY THE SWORD OF SONG

scold and rate him! 745 how dare you be on me encroaching? the beautiful young gentleman, with perfect courtesy approaching, bowed deeply, and at once began: fear nothing, mary! all is well! 750 i am the angel gabriel. she bared her right breast (query why) the angel gabriel let fly* concerning conception of a virgin. the sword of song 44 degradation of symbols. essential identity of all forms of existence. practical advice. out of a silver tube a dart shooting god s spirt to her heart 61 755 this beats the orthodox dove-suitor! what explanation could be cuter than gabriel with a pea-shooter? in such a conflict i stand neuter. but oh! mistake not gold for pewter! 760 the plain fact is: materialise what spiritual fact you choose, and all such turn to folly lose the subtle splendour, and the

hopes, he can exclaim in spiritual triumph over material disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever dark and gloomy, robbed of the glory of the glowing gonerial, the royal regan, and only partially redeemed by the absence of the harlot cordelia and the monster lear. v. it may possibly be objected by the censorious, by the effete parasites of a grim conventionalism, that i have proved too much

is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or and this is my theory are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me consider them precept upon precept, if the introduction of the hebrew visionary is not too strong meat for the little mary of a buddhist audience* lycidas, line 130. the school whose buddhism is derived from the canon, and who ignore the degradation of the

the degradation of the professors of the religion, as seen in practice. the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of buddhist thought that i attack, i but show myself the better buddhist in the act. a.c. a catch word for the stomach, from j.m. barrie s play little mary. the first precept. this forbids the taking of life in any form* what we have to note is

reducible minimum of the pseudo-syllogism, false even for an enthymeme, cogito, ergo sum! this proposition he bolsters up by stating that whoso should pretend to doubt it, would thereby but confirm it. yet might it not be said (something called) consciousness appears to itself to exist, since consciousness is itself the only witness to that confirmation? not that even now we can deny some kind of existence to consciousness, but that it should be a more real existence than that of a reflection is doubtful, incredible, even inconceivable. if by consciousness we mean the normal consciousness, it is definitely untrue, since the notes 55 dhyanic consciousness includes it and denies it. no doubt something called acts as a kind of caveat to the would-be sceptic, though the phrase is bad, implying

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ogito "ergo sum" huxley pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss "omnes sunt, qui cogitant" suppressed. he reduced it to "cogito" or, to avoid the assumption of an ego "cogitatur" examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor do we readily conceive that contemptuous silence is sufficient answer of the further query "by whom is 115 it thought" the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i gave a final opinion. but apart from purely formal objections, we may still inqui

remarks to make: for it now appears that the proof that "thought exists" depends upon the truth of that which is thought, to say no more. we have taken "cogitatur, to try and avoid the use of "esse" but "a is a" involves that very idea, and the proof is fatally flawed "cogitatur" depends on "est" and there's no avoiding it. iii shall we get on any better if we investigate this "est- something is- existence is- hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph? 116 what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitio

hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph? 116 what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity- but "existence is the gift of divine providence "existence is the opposite of non-existence" do not help us much! the plain "existence is existence" of the hebrews goes farther. it is the most sceptical of statements, in spite of its form. existence is just existence, and there's no more to be said about it; don't worry! ah, but there is more to be said about it! though we search ourselves for a though

plain "existence is existence" of the hebrews goes farther. it is the most sceptical of statements, in spite of its form. existence is just existence, and there's no more to be said about it; don't worry! ah, but there is more to be said about it! though we search ourselves for a thought to match the word, and fail, yet we have berkeley's perfectly convincing argument that (so far as we know it) existence must mean "thinking existence" or "spiritual existence. here then we find our "est" to imply "cogitatur" and berkeley's arguments are "irrefragable, yet fail to produce conviction (hume) because the "cogitatur" as we have shown, implies "est. neither of these ideas is simple; each involves the other. is the division between them in our brain a proof of the total incapacity of that organ

hilling? for the "questions" are not really questions at all. so if you ask me is samadhi real? i reply: first, i pray you, establish a connection between the terms. what do you mean by samadhi? there is a physiological (or pathological; never mind now) state which i call samadhi; and that state is as real- in relation to man- as sleep, or intoxication, or death. philosophically, we may doubt the existence of all of these; but we have no grounds for discriminating between them- 124 the academic scepticism is a wholesale firm, i hope- and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophic

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with the warmth of your love all beings in the worlds above. thus you will have meditated upon all beings with thoughts of love, in all the six directions of space: and you have finished the meditation on love. in the same way, using the same formula, do you proceed with the other three sublime states. thinking of all beings who are involved in the samsara cakka, involved in the endless sorrow of existence- thinking especially of those in whom at this moment sorrow is especially manifested, thinking of the weak, the unhappy, the sick, and those who are fallen; you send out a ray of pity and compassion towards them in all six directions of space. and so suffusing all beings with thoughts of compassion, you pass on to the meditation on happiness. you meditate on all beings who are happy, fro

dation. again if the second letter be put before the first, it makes rb, rab= great. if after the third be placed the fifth and the fourth, it gives aish, aish= man. if to the two first be joined the two last, they give brith, berith= covenant. and if the first be added to the last, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers

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

in other words, by the spirvth, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some female. now, for some reason or other best known to themselves, the translators of the bible have carefully crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, m

esentative of the unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words how is the number 2 to be found? by reflection of itself. for thought 0 be incapable of definition, 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or image, of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. n

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ssion is of a youth dancing and making music. but you must understand that he is not doing that, for he is still. even the hand that turns the wheel is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of

reason that i cannot hear) and as i entered their ring, they bade me stand in their circle, and a weapon was given unto me. and the pass-word that i had given seems to have been whispered round from one to the other, for each one nods gravely as if in solemn acquiescence, until the last one whispers the same words in my ears. but they have a different sense. i had taken them to be a denial of the existence of god, but the man who says them to me evidently means nothing of the sort: what he 129 does mean i cannot tell at all. he slightly emphasized the word "there. and now all is suddenly blotted out, and instead appears the angel of the aethyr. he is all in black, burnished black scales, just edged with gold. he has vast wings, with terrible claws on the ends, and he has a fierce face, lik

a unique and valuable ms, in the "biblioth de l'arsenal" at paris; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (published at 21s) postage free 10s. 6p. the original work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt t

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ormer are elastic. the savage youth passes through one great ordeal- the struggle with nature: the civilised through another- the struggle with reason. the one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current at his birth. few of us remember anything that happened during the first two years of our existence, and very little during the next two; thus it comes about that from two to four years of our 225 life are blank. perhaps during these years of nothingness we see things as they are; however, civilisation touches us on the lips and we speak and forget all about them. directly we commence to chatter, our preparation to take life seriously begins. books are given us, and the great wide road

flaming through the deep abysses of earth: fire rending, fire penetrating, tearing asunder the curtains of matter; fire constrained; fire tormenting; raging and whirling in lurid storm" and lastly, axiokersa, the third kabir, says "i am the right-hand basal angle of the triangle of flame. i am fire, astral and fluid, winding through the firmament of air. i am the life of being, the vital heat of existence. the "hierophant" then takes the solid triangular pyramid and explains "the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of four triangles, three visible and one concealed: which latter is the synthesis of the rest. the three visible triangles represent fire, solar, volcanic and astral; while the fourth represents latent heat. the three words: hb:dalet hb:v

absolute a fact as if we had written "he saw a mountain" or "he saw a cow" it, however, is not to be accepted that by this we lay down that either angels or cows exist apart from ourselves, they may or they may not; but it is to be taken that angels, and mountains and cows are ideas of equal value in their own specific spheres: the astral and the material; and that they have their proper place in existence, whatever existence may be, and that every experience, normal, abnormal, subnormal or supernormal, whether treated as an illusion or a fact, is of equal value so 295 long as it is conditioned in time; and that a dream is of as real a nature as awakenment, but on a different plane in existence, the conditions of which can alone be judged and measured by experimental science. science advan

do not exist, and what proves it beyond all doubt is that we have never seen one ourselves" this, it will be seen, is the freethinkers'30 old, old conclusive argument: there is not a god because "we" have no experience of a god."31 "there is not a south pole because we have not trudged round it six times and cut our names on it with our pocket-knives" now what is knowledge? something is- call it existence. what exists "i exist" answers the idealist "i and i alone" 297 "oh no, you do not" cries the materialist "you certainly do exist; but not alone, for i am talking to you "fool" says the idealist "cannot you grasp the simple idea that you and your foolish argument are in fact part of me "but surely" replies the materialist "you do not doubt that the world exists, that the evolution of man

robably be so great that he would find more consolation in silence than in an attempted explanation: this has generally been the case with the true adepts; and those who have tried to explain themselves have been called mad by the "canaille "the truth is" continues the mystic "both of you have been talking foolishness through your material and idealistic hats. for "in the material world matter is existence "in the sensible world sense is existence "in the spiritual world spirit is existence "and though in the sensible world a cow or an angel exists solely as an idea to us, this does not preclude the possibility of a cow existing as beef in the material world, or an angel as a spirit in the spiritual world "the fact is" interrupts the sceptic "i doubt all three of you; for from the above yo

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ails in spite of the s.p.t.b.p, because of that third power, fashion. as for the 1000, i may- or i may not. but we are digressing. to use an expression from the french, somewhat slangy, but expressive "je passe le crachoir l'orateur" i believe the author to be mad. i nevertheless think it necessary to state that i am "not" an authority on insanity. ever since long before my birth i led a peaceful existence. as i grew, science attracted me, and art, and poetry; my favourite recreation was the conversion of puppy-owners to the generous belief in the regeneration of the canine race by the preservation of their caudal appendage. also the genius which breathed within me caused me to leave my house on the fifth of november. passing a crowded street, i was surrounded by urchins who greeted me by

dar, i came, pacing the lonely streets of this remote spot. for two hours each time did i wait and wait, longing, eager, nervous, hopeful, hopeless, desperate, distressed, with gigantic thoughts crowding my mind. i almost despaired of seeing this moment; at last it has come. i forgot the duties of art, the call of reason, the fear of uncertain meetings, the very natural care for the most precious existence on this planet. but i am well rewarded. you have come. my globe of transparent crystal had shown me the truth. you have come, escaping my enemies, and you are for the time to come at my disposition" i thought at first that the man was under the influence of drink and that it was useless to argue with him. besides, i am not very daring with strangers, especially when they speak 357 in suc

ren of the light. by rufus m. jones, m.a, litt.d. headley bros, i"s. 6"d. net. i dislike brochette de paragraphes, and i dislike second-raters "let the dead bury their dead" but dr. jones apologises prettily enough. may i point out to him that his clients (even) demand the focussing of the attention on something or other, and that this 'tit-bits' method is the contradictory course? the mystery of existence. by charles wicksteed armstrong. longmans, green and co, 2"s. 6"d. net "ne pedagogus ultra flagellum- for mr. armstrong is a schoolmaster. all he does is to rearrange other people's prattle; and anyhow, i can't read him. he write "carlisle" for "carlyle "future" when he means "later" and believes in castrating anybody who disagrees with him. pp. 94, 123, and 114 respectively. kant's phil

s at the philosophic hurdles set up by the seventeenth- century and early eighteenth-century philosophers. some of these he clears skilfully enough, others he crashes through and shouts "a priori" little seeing that these innate intuitions of his are but abstractions from experience "inherited experiences" as herbert spencer has since shown- without furthering the solution of the problem "what is existence" in fact, in many ways kant may be said to be the eighteenth-century spencer, and much more so than spencer can be said to be the nineteenth- century kant. he succeeded berkeley and hume, just as spencer succeeded hegel and fichte; but, like the great transfigured realist, only ultimately and unconsciously to be overthrown by the very questions he fondly imagined he had explained away. n

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ill heed him? for not having journeyed one step, he knows not concerning those things of which he speaks. to make ourselves now utterly plain to all such as have misunderstood us, we will formulate our statement in many ways, so that at least there may be found one acceptable to each seeker who is open to conviction. i 1. we perceive in the sensible world, sorrow. ultimately that is; we admit the existence of a problem requiring solution. 2. we accept the proofs of hume, kant, herbert spencer, fuller, and others of this thesis: the ratiocinative faculty or reason of man contains in its essential nature an element of self-contradiction. 3. following on this, we say: if any resolution there be of these two problems, the vanity of life and the vanity of thought, it must be in the attainment o

n an acquaintance with ceremonial drunkenness among many nations and with the magical or mystical processes of all times and all races. it may fairly be retorted upon me that this unique qualification of mine is the very factor which most vitiates my results. however. with the question of intoxication considered as a key to knowledge let me begin, for from that side did i myself first suspect the existence of the drug which (as i now believe) is some sublimated or purified preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial

rary, one of the critical glyphs attacking the thought "locke? locke" will probably be strong enough to carry away the thought into a new channel, in its turn to be diverted. this at the best: for one is now ready to fall into the maelstrom of effect (beta. 48 there is only one remedy for this state of affairs, the discipline of thought which we call in its highest forms meditation and magic. the existence of the disease, it will be noticed, indeed perfectly explains the nature of thought-wandering as observed by me in simple meditation without drugs. it should be taken, i think, as the normal action of the untrained mind. so long as the thoughts are strongly thrown out, rational, the critical glyphs approve, and the thought-current moves harmoniously to its end. such are the trained thoug

i could not remember anything at all of the fight between that issue and the place of jean's feint and flight "well, here i was: the house should have been in front of me- and it was not. i walked up and down the street; there was no house of the kind, no railings. no residential house. yet i could not believe myself mistaken. i pinched myself; i was awake. further, the pinching demonstrated the existence of a sword and dagger in my hands. i was bleeding, too; my left arm twice grazed. i took out my watch; four o'clock. since i left the bridge- ah! when had i left the bridge? i could not tell- yes, i could. at moon-set. the moon was nine days old "no; everything was real. i examined the sword and 123 the stiletto. silver-gilt; blades of exquisite fineness; the cipher of a princely house o

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igence that he little suspected that its overwhelming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. here again existence, as the world mystery, became to him the supreme riddle of the human sphinx; and in his strivings to read it, in his doubts, which minerva -like sprang from his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his

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a frenchman born in america of a german mother by a poor spanish hidalgo who forgot to give her his address_ you see, i am french by naturalization (i wanted to make up for their declining birth-rate_ the footman of mrs. ridley has been murdered by that lady herself because he tried to save her life. i don't know her past, but i am certain that she had been a near relation of mine in some former existence, and that she was much interested in spiritualism "voil la clef du "myst re "se or, you will realise that a crime is composed of a great number of circumstances extending over a long or short period of time and different in their importance. if a woman is seen to stick a stiletto into another person's breast, that is a stronger circumstance than if she is seen pulling it out; and this wo

aw; they could at times brighten one's face by merely looking into it; yet they chilled me, drying my blood and sending a cold shiver all over my bones. they reflected the sky as an ape imitates man, in a way inferior, poorly, servilely. and a certain uncanny look which never quite left him made that man an undesirable neighbour to me. had i not seen him i would refuse to admit the reality of his existence. 295 "i met him during a journey. comfortably seated in a corner of the railway compartment, i was reading a book of the sixteenth century in france merely to occupy my mind, so that i should not be tempted to look through the window at the too commonplace scenery "we had just passed a station, as i knew by the disturbing voice of a porter; and, on resuming my journey, i felt sorry that

ell enough that, dead or alive, i could not help her in that way. we must die both at the same time if we are to enjoy in an after-life the joys of spiritual love, which i found on this earth but too mild for my burning and anxious curiosity. i have chosen you for the deed because you have been at times the recipient of some thought messages which were addressed to her by me. besides, in a former existence you were kin to my. to mrs. ridley"'to-morrow night you will go to_ street, and my wife will await you as the promised liberator. some one else will "do" for me at the same time, but in another part of the world. i shall be far by then. no one is to see you, and mrs. ridley will open the door to you. kill her, man! kill her at 9.30 p.m. when you have done, go! go away; and when a whole w

e absent relative, the spiritualist? george raffalovich 303 reviews the cloud on the sanctuary. by councillor von eckartshausen. william rider and son. we shall be very sorry if any of our readers misses this little book, a translation from the french translation of the german original into the pretty broken english of madame de steyer. it was this book which first made your reviewer aware of the existence of a secret mystical assembly of saints, and determined him to devote his whole life, without keeping back the least imaginable thing, to the purpose of making himself worthy to enter that circle. we shall be disappointed if the book has any less effect on any other reader. the perusal of the notes may be omitted with advantage. n. the buddhist review. quarterly. 1"s" unwilling as i am t

ted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts3 are mere nonsense. if the 304 buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inquire: are they meant to be obeyed? or_ and this is my theory_ are they sarcastic and biting criticisms on existence, illustrations of the first noble truth "reasons" as it were, for the apotheosis of annihilation? i shall show that this is so. the first precept. 1 "lycidas" line 130. 2 the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. 3 the obvious caveat which logicians will enter against these remarks is that p

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he house_ a hail of bricks! the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac's dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy's inquiry "summa scientia nihil scire" marsyas. ay, but that reasoned thesis lacks the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks 35 the nectar-poison of the sphinx. this is

the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may pass i hardly know. maybe time never blots the track. black, black, intolerably black! go, spectre of the ages, go! suffice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this existence that is mine. i knew my secret "all i was" i brought into the burning-glass, and all its focussed light and heat charred "all i am" the rune's complete when "all i shall be" flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his

into perilous adventures the moral sense; when an exquisite sensibility is no longer tortured by sick nerves, those councillors-in- ordinary of crime or despair: this marvellous 58 state, i say, has no prodromal symptoms. it is as unexpected as a ghost. it is a species of obsession, but of intermittent obsession; from which we should be able to draw, if we were but wise, the certainty of a nobler existence, and the hope of attaining to it by the daily exercise of our will. this sharpness of thought, this enthusiasm of the senses and of the spirit, must in every age have appeared to man as the chiefest of blessings; and for this reason, considering nothing but the immediate pleasure he has, without worrying himself as to whether he were violating the laws of his constitution, he has sought

l operation, where numbers beget numbers, and whose phases and generation follow with an inexplicable ease and an agility which equals that of the person playing. it happens sometimes that the sense of personality disappears, and that the objectivity which is the birthright of pantheist poets develops itself in you so abnormally that the contemplation of exterior objects makes you forget your own existence and confound yourself with them. your eye fixes itself upon a tree, bent by the wind into an harmonious curve; in some seconds that which in the brain of a poet would only be a very natural comparison becomes in yours a reality. at first you lend to the tree your passions, your desire, or your melancholy; its creakings and oscillations become yours, and soon you are the tree. in the same

sh. i will not say that this lady has touched the fringe of remorse, but her thoughts, momentarily turned in the direction of melancholy and regret, have been quickly coloured by hope. this is an observation which we shall again have occasion to verify. she speaks of the fatigue of the morrow. in fact, this is great. but it does not show itself at once, and when you are obliged to acknowledge its existence you do so not without surprise: for at first, when you are really assured that a new day has arisen on the horizon of your life, you experience an extraordinary sense of well-being; you seem to enjoy a marvellous lightness of spirit. but you are scarcely on your feet when a forgotten fragment of intoxication follows you and pulls you back; it is the badge of your recent slavery. your enf

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hemicals in the crucible of a chemist, before applying that certain heat which would dissolve all into one. he did not wish to rule by the scptre he had won, but to transcend it; to rule the forces of this world, not by the authority that had been given him, but by his own essential greatness. and just as long before mendeljeff had propounded the law of periodicity, and by it had foreshadowed the existence of several undiscovered elements, so now did frater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence of the everywhere proclaimed jechidah as being one, but in a lesser degree: that when an egyptian thought of ptah, a greek of iacchus, a hindu of parabrahman and a christian of the trinity as a

t remains to restore the true rites of attis, adonis, osiris, of set, serapis, mithras, and abel. aleister crowley. 240 the herb dangerous part iv a few extracts from h. g. ludlow, the hasheesh eater which bear upon the peculiar characteristics of the drug's action the hasheesh eater for a place, new york for instance, a stranger accounts, not by saying that any one of the many who testify to its existence copied from another, but by acknowledging "there is such a place" so do i account for the fact by saying "there is such a fact" we try to imitate eastern narrative, but in vain. our minds can find no clew to its strange untrodden by-ways of speculation; our highest soarings are still in an atmosphere which feels heavy with the reek and damp of ordinary life. we fail to account for those

wth. oh! i could not bear it. i should soon be left alone in the midst of an infinity of space. and now more and more every moment increased the conviction that i was watched. i did not know then, as i learned afterward, that suspicion of all earthly things and persons was the characteristic of the hasheesh delirium. in the midst of my complicated hallucination, i could perceive that i had a dual existence. one portion of me was whirled unresistingly along the track of this tremendous experience, the other sat looking down fro a height upon its double, observing, reasoning, and serenely weighting all the phenomena. this calmer being suffered with the other by sympathy, but did not lose its self-possession. the servant had not come. 247 "shall i call her again "why, you have this moment cal

i held it to my ear: no, it was still going. i had travelled through all that immeasurable chain of dreams in thirty seconds "my god" i cried "i am in eternity" in the presence of that first sublime revelation of the soul's own time, and her capacity for an infinite life, i stood trembling with breathless awe. till i die, that moment of unveiling will stand in clear relief from all the rest of my existence. i hold it still in unimpaired remembrance as one of the unutterable sanctities of my being. the years of all my earthly life to come can never be as long as those thirty seconds. before entering on the record of this new vision i will make a digression for the purpose of introducing two laws of the hasheesh operation, which, as explicatory, deserve a place here. first, after the complet

ulgence grows more per-during until the hitherto isolated experiences become tangent to each other; then the links of the delirium intersect, and at last so blend that the chain has become a continuous band, now resting with joyous lightness as a chaplet, and now mightily pressing in upon the soul like the glowing hoop of iron which holds martyrs to the stake. the final months of this spell-bound existence, be it terminated by mental annihilation or by a return into the quiet and mingled facts of humanity are passed in one unbroken yet chequered dream. moreover, through many ecstasies and many pains, i still supposed that i was only making experiments, and that, too, in the most wonderful field of mind which could be opened for investigation, and with an agent so deluding in its influence

ALEISTER CROWLEY EQUINOX EQ I 4 3

y, but on pursuit it eldueth hi by multiplying itself. this on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england's midst they rush upon them; but the herd join together, leading on the kinghts, who at length rush together into a "m l e" wherein all but sir palamede are slain, while the beast, as ever, standeth aloof, laughing. xxii. he argueth its existence from design of the cosmos, noting that its tracks form a geometrical figure. but seeth that this depends upon his sense of geometry; and is therefore no proof. meditating upon this likeness to himself- its subjectivity, in short- he seeth it in the blue lake. thither plunging, all is shattered. xxiii. seeking it in shrines he findeth but a money-box; while they that helped him (as they s

a unique and valuable ms, in the "biblioth de l'arsenal" at paris; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (published at 21s) postage free 10s. 6p. the original work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt t

ALEISTER CROWLEY EQUINOX EQ I 4

tions. man, slowly through all his doubts, began to realize that if indeed all were m y, a matter of words, he at least existed "i am" he cried, no longer "i am it."26 and with the is upanishad he whispered: into dense darkness he enters who has conceived becoming to be naught, into yet denser he who has conceived becoming to be aught. 24 kena upanishad, 11. 25 taittir ya br hmana, 2. 7. 26 "i.e "existence is" hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph. abandoning this limbo of causality, just as the buddhist did at a later date, he tackled the practical problem "what am i? to hell with god" the self is the basis for the validity of proof, and therefore is constituted also before the validity of proof. and because it is thus formed it is impossible

ps coiled up at the mouth of the sushumn. but before we deal with either of these exercises, it will be necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air. manas.76 the mind or thought faculty. 1. spirit. fire. buddhi. the discriminating faculty. water. chittam.77 the thought-stuff. earth. ahank ra. egoity. 2. air. the five organs of knowledge. gnanendriyam. 3. fire. the five

ving sat for seven long years under the b dhi tree gotama opened his eyes and perceiving the world of sams ra199 exclaimed "quod erat demonstrandum" true, he had attained to the spotless eye of truth and had become buddha the enlightened one; he had entered the nothingness of nibb na,200 and had become one with the uncreated and the indestructible. and now he stood once again on the shore line of existence and watched the waves of life roll landwards, curve, break and hiss up the beach only to surge back into the ocean from which they came. he did not deny the existence of the divine (how could he when he had become one with it) but so filled was he with the light of amit bha,201 that he fully saw that by silence alone could the world be saved, and that by the denial of the unknowable of t

inadvertently" as n gasena said "has the greater demerit" enquiring into the particular nature of ignorance buddha discovered that the tree of knowledge of good and evil had three main branches, namely: lobha, dosa and moha; craving, passion and delusion of elf, and that these three forms of ignorance alone could be conquered by right understanding the three great signs or characteristics of all existence, namely: change, sorrow and absence of an ego- anikka, dukkha, and anatta, which were attained by meditating on the inmost meaning of the four noble truths: 199 the world of unrest and transiency, of birth and death. 200 the great attainment of buddhism. our terminology now degenerates into the disgusting vulgarity of the pali dialect. 201 the mah y na buddhists' boundless light. compare

he refused to discuss the beginning, postulates nibb na as the end, which fact conversely also postulates the beginning as nibb na. therefore we have all things originating from an "x" sign, atman, nibb na, god, ain or first cause, and eventually returning to this primordial equilibrium. the difficulty which now remains is the bridging over of this divided middle. to gotama there is no unit, and existence "per se" is ignorance caused as it were by a bad dream in the head of the undefinable nibb na; which itself, however, 133 is non-existent. each man is, as it were, a thought in an universal brain, each thought jarring against the next and prolonging the dream. as each individual thought dies it enters nibb na and ceases to be, and eventually when all thoughts die the dream passes and nib

ALEISTER CROWLEY EQUINOX EQ I 6 2

nique and valuable ms. in the "bibliotheque de l'arsenal" at paris; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4"to, black cloth, magical square on side in gold" 1900 (pub. at 21"s, postage free. 10"s" 6"p" the original work, of which this is a translation, is unique, no other copy being known, although both bulwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian une junier weh note "sic, s.b "mejnour" on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be give

ALEISTER CROWLEY EQUINOX EQ I 6

. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of 37 existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd wom

difference in style as that of the amanuensis whom the apostle john employed. two noticable, but irreconcilable, attempts have in recent years been made to interpret the book, theologically and historically. the learned dr e. v. kenealy made sense out of it, but overdid the subject. he believed it to represent the apocalyptic church of adam, and found in its addresses to the "seven churches" the existence of a great asian hierarchy of the seven temples of the "twenty-four ancients" and further, in its various characters, the acts of the twelve divine incarnations, or messengers, who follow each other at periods of 600 years, as taught in regard to the manifestations of vishnu. then, in 1906, we have a book of the astronomer, nicholas marazoff, verified by the astronomers ramin and lanin

ALEX SANDERS THE KING OF THE WITCHES

ised him to go to the rylands library in manchester 'i've heard they have priceless old manuscripts and even a copy of the key of salomon. isn't that a sort of witches' manual .he asked. alex confirmed that the key of solomon was one of the few storehouses of witchcraft to have come down through the ages very much in its original form, and admitted that he had had no idea there were any copies in existence outside the british museum. the next day alex was called to his manager's office and told that his services were no longer required 'i have no fault to findwith your work' his boss told him 'but it has been brought to my notice that you are a witch and that you make no secret of it' although his bookaj shadows permitted him to deny his allegiance, alex felt that his job had served its pu

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

two things, first, that the region of mystery has never before been so clearly defined, and secondly, that that region can be entered more easily than has hitherto been the case; it may, therefore, perhaps be induced to render up some of its secrets if investigators of all schools pursue their search with determination. the problems with which we are faced, as we study the known facts of life and existence, are susceptible of clearer definition than heretofore, and though we do not know the answers to our questions, though we have not as yet discovered the solutions to our problems, though no panacea lies ready to our hand whereby we can remedy the world's ills, yet the very fact that we can define them, that we can point in the direction in which mystery lies, and that the light of scienc

. the next question which will face us will be, what lies back of all these factors? is there, behind the objective form and its animating intelligence, an evolution which corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards fruition. even if we cannot prove that god is, and that the deity exists, it may be possible to say, at least, that the hypothesis that he exists is a reasonable one, a rational suggestion, and a possible solution of all the mysteries we see around us. but to do that it has to be demonst

on as "force centre" the concept still holds good, and the response of the centre to stimulation is even more accurately to be seen. in considering human consciousness this same definition is of real value. it involves the idea of a gradually increasing realisation, of the developing response of the subjective life to its environment, and it leads us eventually on and up to the ideal of a unified existence which will be the synthesis of all the lines of evolution, and to a conception of a central life, or force, which blends and holds together all the evolving units, whether they are units of matter, such as the atom of the chemist and physicist, or units of consciousness, such as human beings. this is evolution, the process which unfolds the life within all units, the developing urge whic

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 ends have been reached, certain concrete results have been brought about, and certain responses made to vibration. it is by the recognition of this accomplishment that the intelligent purpose of indwelling existence can be demonstrated. the method whereby this is achieved is that of discrimination, or of intelligent choice. there are, in the textbooks of different schools, many words which are used to convey the same general idea, such as "natural selection" or "attraction and repulsion" i would like, if possible, to avoid technical terms, because they are used by one school of thought to mean one t

ce the same threefold idea in the human family as a whole, and thus ascertain the divine objective through the study of his image, or reflection, man. we might express these three stages in more scientific terms, and link them with the three schools of thought earlier referred to, studying them as a. the stage of atomic energy. b. the stage of group coherency. c. the stage of unified or synthetic existence. let me see if i can make my meaning clear. the stage of atomic energy is largely that which concerns the material side of life, and corresponds to the childhood period in the life of a man or a race. it is the time of realism, of intense activity, of development by action above all else, or pure self-centredness and self-interest. it produces the materialistic point of view, and leads i

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

lemurian days, after the great descent of the spiritual existences to the earth, the work they planned to do was systematised. offices were apportioned, and the processes of evolution in all the departments of nature were brought under the conscious wise guidance of this initial brotherhood. this hierarchy of brothers of light still exists, and the work goes steadily on. they are all in physical existence, either in dense physical bodies, such as many of the masters employ, or in etheric bodies, such as the more exalted helpers and the lord of the world occupy. it is of value for men to remember that they are in physical existence, and to bear in mind that they exist upon this planet with us, controlling its destinies, guiding its affairs, and leading all its evolutions on to an ultimate

, 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 chooses that which concerns the fully conscious spirit aspect of divinity, and learns to centre himself in that aspect. having thus achieved liberation he finds indeed that all is one, that spirit and matter are a unity, naught existing save that which is to be found within the consciousness of the planetary logos, and in wider circles within the consciousness of

and we saw how it came to be, touching likewise upon certain crises which have occurred, and which still affect events in the present time. in dealing with the work and aims of the personnel of the hierarchy, it will not be possible to state what those aims have been, nor to consider in detail who the active personalities have been during the past millennia of years since the hierarchy came into existence. many great beings from planetary and solar sources, and once or twice from cosmic sources, have at times lent their aid and dwelt briefly upon our planet. by the energy which flowed through them, and by their profound wisdom and experience, they stimulated earth's evolutions and brought the purposes of the planetary logos so much the nearer to completion. then they passed on, and their

are the embodiment of active intelligent loving will. they are the full flowering of the intelligence, having achieved in an earlier solar system that which man is now striving to perfect. in earlier cycles in this system they began to demonstrate intelligent love, and from the standpoint of the average human being they are perfect love and perfect intelligence, though from the standpoint of that existence who embraces even our planetary scheme in his body of manifestation, that love aspect is as yet but in process of developing, and the will is only embryonic. another solar system will see the will aspect come to fruition, as love will mature in this. standing around the lord of the world, but withdrawn and esoteric, are three more kumaras, who make the seven of planetary manifestation. t

cher, the master of the masters, and the instructor of the angels, and to him is committed the guidance of the spiritual destinies of men, and the development of the realisation within each human being that he is a child of god and a son of the most high. just as the manu is occupied with the providing of the type and forms through which consciousness can evolve and gather experience, thus making existence in its deepest sense possible, so the world teacher directs that indwelling consciousness in its life or spirit aspect, seeking to energise it within the form so that, in due course of time, that form can be discarded and the liberated spirit return whence it came. ever since he left the earth, as related with approximate accuracy in the bible story (though with much error in detail) has

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e nature of those energies which are strictly confined to the physical plane. thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous manifestation) and that all forms are but the expression of a stupendous and divine existence. this expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those

f the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprising countless manifesting stars and solar systems. each solar system is the manifestation of the energy and life of a great cosmic existence, whom we call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestation, through the medium of a solar system. this solar system is the body, or form, of this cosmic life, and is itself triple. this triple solar system can be described in terms of three aspects, or (as the christian theology puts it) in terms of three persons. electric fire, or s

t..r. otary motion..e. conomy..fire by activity. friction 2. of mind..l. ove..i.ntelligent..s. piral cyclic..a. ttraction..s. olar fire. love- 25- a treatise on cosmic fire copyright 1998 lucis trust 3. divine flame..will..intelligent..f. orward..s. ynthesis..electric fire. will. first as latent heat. this is the basis of rotary motion and the cause of the spheroidal coherent manifestation of all existence, from the logoic atom, the solar ring-pass-not, down to the minutest atom of the chemist or physicist. second, as active heat. this results in the activity and the driving forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the

agnetism is the effect of the divine ray in manifestation in the same sense that electricity is the manifested effect of the primordial ray of active intelligence. it would be well to ponder on this for it holds hid a mystery. the fires of the mental plane also demonstrate in a twofold manner: first, as the fire of mind, the basis of all expression and in one peculiar occult sense the sumtotal of existence. it provides the relation between the life and the form, between spirit and matter, and is the basis of consciousness itself. second, as the elementals of fire, or the sumtotal of the active expression of thought, showing itself through the medium of those entities who, in their very essence, are fire itself. these dualities of expression make the four necessary factors in the logoic qua

of the soul. c. the evolutionary expression of the soul as it shows forth in the form of that elusive something which brings about the synthesis of matter. as the two merge by means of this active energising factor, that which is termed consciousness appears.15(14) as the merging proceeds and the fires become more and more synthesised, that totality of manifestation which we regard as a conscious existence becomes ever more perfected. d. the operation of this fire under the law of attraction. e. the subsequent result in the spiral-cyclic movement which we call, within the system, solar evolution, but which (from the standpoint of a cosmos) is the approximation of our system to its central point. this must be considered from the standpoint of time.16(15) the third fire deals with: a. the ev

ALICE A BAILEY05 THE LIGHT OF THE SOUL

painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of being. 9. fancy rests upon images which have no real existence. 10. passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses) 11. memory is the holding on to that which has been known. 12. the control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and through non-attachment. 13. tireless endeavour is the constant effort to restrain the modi

as studied in the laboratory of the scientist, whether it is the human atom in the crucible of daily experience, whether it is the planetary atom, within whose ring-pass-not all our kingdoms of nature are found, or the solar atom, god in manifestation through the medium of a solar system. christ "knew what was in man" and therefore could be a saviour. 9. fancy rests upon images which have no real existence. this means that these images have no real existence in so far as they are conjured up by men themselves, constructed within their own mental auras, energized by their will or desire and are consequently dissipated when attention is directed elsewhere "energy follows thought" is a basic tenet of the raja yoga system and is true even where these images of fancy are concerned. these fancie

man since his first appearance in physical form, and called the "dweller on the threshold" being created by the lower personal self and not by the soul, it is impermanent and is simply held together by the man's lower energy. when the man begins to function as the soul this "image" he has created, through his "fancy" or his reaction to delusion, is dissipated by a supreme exertion. it has no real existence once there is nothing in the aspirant to feed it, and the realization of this enables him to free himself from its thraldom. this is one of the sutras which, though apparently short and simple, is of the most profound significance; it is studied by high initiates who are learning the nature of the creative process of the planet, and who are concerned with the dissipation of planetary may

when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, whether it is the cosmic christ

e effects he produces, through the wielding of the law, do not limit or hold him. 3. free from desire. no longer do the things of sensuous perception on any of the three planes attract or allure him. his consciousness is inward and upward. it is no longer downward and outgoing. he is at the centre and the periphery no longer attracts him. the longing for experience, the craving for physical plane existence, and the desire for the form aspect in its many variations has for him no appeal. he has experienced, he knows, he has suffered, and he has been forced into incarnation through his longing for the not-self. now all that is ended and he is the freed soul. 25. in ishvara, the gurudeva, the germ of all knowledge expands into infinity. in the macrocosmic sense god is the master of all and he

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

idge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudiments of a sense which we call the intuition and, with this equipment, we stand before the gates o

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

ectual can become the intuitional knower it might be well to state the hypotheses upon which the science of meditation is based. in the process the various aspects (in nature, or of divinity, whichever is preferred) of which man is the expression have to be recognized, but the basic connection which holds him together as an integrated unity must never be forgotten. man is an integrated being, but existence means more to some men than to others. for some it is purely animal existence; for many it connotes the sum total of emotional and sensory experience; for others, it involves all this, plus a mental awareness which greatly enriches and deepens life. for a few (and those the flower of the human family) being stands for a recognition of ability to register contacts that are universal and s

s must be accepted, at any rate, tentatively, if this process of education through meditation is to be rendered effective. in webster's dictionary, the soul is defined in line with these theories, and the definition runs as follows "an entity conceived as the essence, substance, or actuating cause of individual life, especially of life manifested in psychical activities; the vehicle of individual existence, separate in nature from the body and usually held to be separable in existence."4(29) webster adds the following comment which is appropriate in its application to our theme that "some conceptions, such as that of fechner, that the soul is the whole unitary spiritual process in conjunction with the whole unitary bodily process, appear to stand midway between the idealistic and materiali

and mentally focussed people is ready for self-determination and soul-direction. now the intensive culture of the individual, as taught in the eastern system, can be undertaken. the education and reorientation of the advanced human being must find its place in our mass education. this is the plea of this book and the object of its writing. how can a man find his soul, or ascertain the fact of its existence? how can he re-adjust himself to the conditions of soul life, and begin to function consciously and simultaneously as a soul and as a man? what must he do to bring about that union between the soul and its instrument which is essential if the driving urge of his nature is ever to be satisfied? how can he know, and not just believe and hope and aspire? the experienced voice of the eastern

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

tient beings who compose the sum total of all that is. this is the so-called hylozoistic theory, though the term but serves to confuse. this great life is the basis of monism, and all enlightened men are monists "god is one" is the utterance of truth. one life pervades all forms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind

grounded in matter and assume forms whereby their peculiar specific state of consciousness may be realised and their vibration stabilised; thus they may know themselves as existences. thus again the one life becomes a stabilised and conscious entity through the medium of the solar system, and is essentially, therefore the sum total of energies, of all states of consciousness, and of all forms in existence. the homogeneous becomes the heterogeneous, and yet remains a unity; the one manifests in diversity and yet is unchanged; the central unity is known in time and space as composite and differentiated and yet, when time and space are not (being but states of consciousness, only the unity will remain, and- 7- a treatise on white magic copyright 1998 lucis trust only spirit will persist, plu

a better conductor of the light, thus demonstrating the accuracy of the statement of the christ "i am the light of the world. iv. the fourth postulate consists of the statement that all lives manifest cyclically. this is the theory of rebirth or of re-incarnation, the demonstration of the law of periodicity. such are the great underlying truths which form the foundation of the ageless wisdom the existence of life, and the development of consciousness through the cyclic taking of form. in this book, however, the emphasis will be laid upon the little life; upon man "made in the image of god, who through the method of re-incarnation unfolds his consciousness until it flowers forth as the perfected soul, whose nature is light and whose realisation is that of a self-conscious identity. this de

se, so that we will know what we are talking about, and the significance of the terms we use. 1. occult. this term concerns the hidden forces of being and those springs of conduct which produce the objective manifestation. the word "conduct" is used here deliberately, for all manifestation, in all the kingdoms of nature, is the expression of the life, purpose and type of activity of some being or existence, and thus is literally the conduct (or outer nature or quality) of a life. these springs of action lie hid in the purpose of any life, whether it be a solar life, a planetary entity, a man, or that being who is the sum total of the states of consciousness and of the forms of any kingdom in nature- 8- a treatise on white magic copyright 1998 lucis trust 2. laws. a law presupposes a superi

y unfoldment of the energies of that universe which it is not possible for finite man as yet to vision. similarly the centre of energy which we call the spiritual aspect in man is (through the utilisation of matter or substance) producing an evolutionary development of that which we call the soul, and which is the highest of the form manifestations the human kingdom. man is the highest product of existence in the three worlds. by man, i mean the spiritual man, a son of god in incarnation. the forms of all the kingdoms of nature human, animal, vegetable and mineral contribute to that manifestation. the energy of the third aspect of divinity tends to the revelation of the soul or the second aspect which in turn reveals the highest aspect. it must ever be remembered that the secret doctrine o

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

volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and has the use of earth, a

our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, this expression of its laws and tradition, its nature, origin and potentialities will become a gradually deepening and experienced phenomenon. what i indicate and the suggestions i may make, will, i forecast, be demonstrated, in the scientific sense, during the coming aquarian age. science will then have penetrated a little further into

actions through the emotional and mental states, is of course recognised by many schools of psychology, but remains nevertheless an unknown and undefinable quantity. they find it impossible to discover its origin; they know not what it is, whether or no it is an informing entity, detached and separate from the body nature; they question whether it is an integrated energetic sum total brought into existence through the fusion of the body cells, and therefore, through the process of evolution, constituting a thinking, feeling entity; or whether it is no more than the aggregated life and consciousness of the cells themselves. the above is a generalisation which will serve our purpose and will cover the general proposition. it will appear, as we study, that the energies which inform the person

nrecognised. if a group of minds can be so drawn together and fused into an adequate synthesis, and if they (in their individual and daily meditation) keep focussed or oriented towards that which can be apprehended, great concepts can be grasped and great ideas intuited. men can train themselves as a group to think these intuited ideas of the true and the beautiful and of the plan into manifested existence, and thus a creation of beauty, embodying a divine principle, can be built. ponder on this, seek to fit yourselves for the registering of these ideas, and train yourselves to formulate them into thoughts and to transmit them so that others can apprehend them also. this is the nature of the real work to be done by the new groups, and students today who can grasp this idea have the opportu

mind that the importance of christianity lies in the realisation that it is a bridging religion. this is symbolised for us by the fact that the master of all the masters took incarnation in palestine, that slice of land which is midway between asia and europe, and which partakes of the character of both. christianity is the religion of the transitional period which links the era of self-conscious existence with that of a group-conscious world. it is extant in the age which will see that type of thought prevailing which (when rightly applied) will serve as the connecting link between the worlds of concrete and of abstract mind. the old commentary puts it thus "when the hour arrives wherein the light of the soul reveals the antaskarana (the bridge between the personality consciousness and th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s clear the magnitude of the task he undertook a task far beyond the powers of any teacher or messenger who had preceded him. the buddha, when he achieved illumination "let in" a flood of light upon life and upon our world problems, and this intelligent understanding of the causes of world distress he endeavoured to formulate into the four noble truths. these are, as most of us well know: 1. that existence in the phenomenal universe is inseparable from suffering and from sorrow. 2. that the cause of suffering is desire for existence in the world of phenomena. 3. that cessation of suffering is brought about by eradicating all desire for existence in this universe of phenomena. 4. that the way to the cessation of suffering is by treading the noble eightfold path, wherein are expressed right

ve done) out of the orient, and worked in that country which seems like a bridge between the eastern and western hemispheres, separating two most different civilisations. modern thinkers would do well to remember that christianity is a bridging religion. herein lies its great importance. christianity is the religion of that transitional period which links the era of self-conscious individualistic existence to a future group-conscious unified world. it is outstandingly a religion of cleavage, demonstrating to man his duality, and thus laying the foundation for his effort to achieve unity or at-one-ment. the realisation of this duality is a most needed stage in man's unfoldment, and the purpose of christianity has been to reveal this; also to point out the warfare between the lower and the h

s himself to stand before the portal of initiation. upon that path he meets those who, like himself, are learning to be citizens of the kingdom. this has been the knowledge and the message of all true christians down the centuries, and their united testimony bears witness to the reality of the kingdom, to the fact that those who seek it truly can find it, and that those who make enquiry as to its existence shall not be disappointed. the way into the kingdom is found by questioning and answering, by seeking and finding, and by the obedience to that inner voice which can be heard when all other voices are stilled. when that voice is heard we come to a consciousness of the possibilities ahead and take the initial step towards that first initiation which leads to bethlehem, there to find and m

in the study of the bible story, i have used only the bible itself and cruden's concordance. the interpretation of the names is taken from cruden's concordance. therein we find that "nazareth" means "that which is consecrated" or set apart "galilee" means the "turning of the wheel" that wheel of life and of death which turns continuously, carrying us all with it and keeping us upon the "wheel of existence" as the buddhists call it, until we have learnt life's lessons and have become "a vessel unto honour, sanctified, and meet for the master's use."50 the long journey of existence lies behind the christ, and he, with his mother, journeys the last part of the way. consecrated from past aeons to this very work of world salvage, he has first of all to submit himself to the ordinary processes

entioned in the gospel story, one coming from the north and bearing mary to bethlehem, and the other taking her down into egypt. these are symbols of the two constellations called the northern ass and the southern ass, which are in the neighbourhood of the constellation virgo. we find the human kingdom represented in mary and joseph, with the human unity plus the duality which are so essential to existence itself. in the newborn babe divinity expresses itself. thus, in that little cave, the cosmos is represented. when christ was born in bethlehem, a threefold word sounded forth "glory to god in the highest, and on earth peace, good will toward men."54 a triple word was then given to us. it was chanted by angels in the night to the shepherds tending their flocks in the fields surrounding th

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

ch that control will begin to make its presence felt. this will be elaborated later in the section dealing with the rays as they govern the various bodies, mental, emotional and physical. it should be remembered that very little egoic control need be evidenced when the first initiation is taken. that initiation indicates simply that the germ of soul life has vitalised and brought into functioning existence the inner spiritual body, the sheath of the inner spiritual man, which will eventually enable the man at the third initiation to manifest forth as "a full-grown man in christ, and present at that time the opportunity to the monad for that full expression of life which can take place when the initiate is identified consciously with the one life. between the first and second initiations, a

st analysis, placed upon the development of conscious, intelligent awareness in the life animating the various forms. the exact state of awareness is contingent upon the age of the soul. yet the soul has no age from the standpoint of time, as humanity understand it. it is timeless and eternal. before the soul there passes the kaleidoscope of the senses, and the recurring drama of outer phenomenal existence; but throughout all these occurrences in time and space, the soul ever preserves the attitude of the onlooker and of the perceiving observer. it beholds and interprets. in the early stages, when the "lemurian consciousness" characterises the phenomenal man, that fragmentary aspect of the soul which indwells and informs the human form, and which gives to the man any real human consciousne

irely out, and only the macrocosmic life is sentiently realised. it is a state of nonactivity from our present angle of vision, because all individual reactions to the activity of matter or to that state of being which we call egoic, have dropped away, and life and mind can no longer be swept into motion by any of the factors which have hitherto produced what we have called soul activity and form existence. nevertheless, though the consciousness is other than all that has been hitherto known, and though it can only be expressed in terms of negation, the truth must be borne constantly in mind that the greater awareness must always include the lesser awarenesses. consequently all possible actions and reactions, identifications and focussings, awarenesses and contacts, ray impulses, approache

must always include the lesser awarenesses. consequently all possible actions and reactions, identifications and focussings, awarenesses and contacts, ray impulses, approaches and withdrawals, and all possible expressions of the divine activity and qualities, phenomenal and non-phenomenal, are included in the state of being which is now the natural state of the liberated and enlightened spiritual existence. all are possible of recovery through the will or in response to a need, but the spiritual being is no longer held by them or identified with them- 18- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust each of the stages on the great path of liberation or enlightenment with which we have been concerned individualisation, initiation and identificat

entiation and separateness. he has been carried from hell to heaven, from heaven to nirvana, from the life-conditioning of the personal ego to that of the group soul, and thence to that of the liberated state of pure intuitional life. he has passed from form experience as a whole to that complete freedom from all vibratory impressions which it is the nature of pure being (divorced from phenomenal existence) to demonstrate. but at the same time, nothing is lost of capacity, or quality or of sentient awareness. this is beautifully expressed for us in the words of the old commentary, found in the archives of the masters "the quality of life fades out. it flickers and is gone. yet the blessed ones reveal at will that quality. the colour pure remains. the nature of life in form fails to appear

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the press. i would like also to thank those who helped me to get the text ready for publication, particularly joseph lovejoy who gave days of labour to the book; he has for years helped me prepare the tibetan's books for publication. i hope all who read this book will receive the inspiration that we who have prepared it have received; i hope also that their confidence in the hierarchy and in the existence of christ and his disciples, the masters, may receive such an impetus that many more will attempt to tread the way and join the great number of aspirants in every country who are seeking to tread the path by becoming the path itself. october 1943 alice a. bailey the great invocations- 5- discipleship in the new age- volume i copyright 1998 lucis trust let the forces of light bring illumi

ch must some day in this life or another take your place. this status (if i may call it by such a name) must be carefully striven for, accurately observed when in any way attained, and an exact record of impressions kept. you should, therefore, constitute a group of active contemplatives, and the result will be facilitated if you will ponder upon and struggle for the first condition of your group existence group unity. third: this group unity which will have its roots in united group meditation or in the contemplative life (wherein the soul knows itself to be one with all souls) must work out in some form of group activity. this should demonstrate at once in the group itself and later on when the unification is more complete in the world at large. it is in this way that the masters' ashram

wer and more adequate teaching. next came a happening of vital moment of more moment than you can perhaps appreciate. an instruction upon the new group of world servers was sent out and given wide distribution by means of the pamphlet entitled the next three years. this signalised the anchoring if so i might call it of the new group of world servers upon the physical plane. they are now in active existence. the group is slowly integrating and slowly making its influence felt in the primary work of educating public opinion the only potent means of work and of far more potency and ultimate value than any legislation or emphasis upon authority. growing out of the integration of this new group, there is being formed in the world that "bridge- 27- discipleship in the new age- volume i copyright

d forward today in the world by the various members of the hierarchy in their differing grades and with their special groups. this effort can prove successful only in so far as the disciples of the world desire it, make the needed sacrifices and think the various objectives into being. i am mentioning this at this time because in the press of world affairs, in the struggles of your own individual existence and in the fatigue which is incident to daily work and the consequent physical liabilities, there inevitably comes the cooling down of the earlier ardours and enthusiasm, the tired recognition of the monotony of the demanded effort (with frequent staleness and unenterprising aspiration, which untiring spiritual work demands- 56- discipleship in the new age- volume i copyright 1998 lucis

ne. how, you ask, my brothers? by increasing the radiance of your light in the world through love and meditation, so that others may turn to you as to a beacon light in the dark night of life which seems in this century to have descended upon humanity; seek to love more than you have ever believed was possible, so that others frozen and chilled by life circumstance and the present horror of human existence may turn to you for warmth and comforting. what i and all who are affiliated with the hierarchy seek to do at this time of desperate crisis is to find those who are dependable points of living energy and through them pour out the love, the strength and the light which the world needs and must have if this storm is to be weathered. i ask you to render this service to me and to humanity. i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

struction will be distinctive of the emerging creative life of the spirit of man. the important factor to bear in mind is that it is one spirit and the nations have each to learn to recognize that spirit within themselves and within each other. to sum up: the task of every nation is, therefore, a twofold one 1. to solve its own psychological internal problems. this it does by recognition of their existence; by the quelling of national pride and by taking those steps which would establish unity and beauty of rhythm in the life of its peoples. 2. to foster the spirit of right relations. this is accomplished by the recognition of the one world of which it is a part. this later involves also the taking of those steps which would enable it to enrich the whole world with its own individual contr

ation to live by them; with this power goes the capacity to sense the unknown, to believe in the unprovable, to seek, search and demand the revelation of that which is hidden and undiscovered and which century after century owing to this demanding spirit of investigation is revealed. it is the power to recognize the beautiful, the true and the good and by means of the creative arts to prove their existence. it is this inherent, spiritual faculty which has produced all the great sons of god, all truly spiritual people, all artists, scientists, humanitarians and philosophers and all who, with sacrifice, love their fellowmen. here lie the grounds for optimism and courage on the part of all true educators and here is the true incentive to all their efforts. the present problem of youth the wor

or. in other countries, some people and some groups through hereditary position or financial assets are regarded as of importance and the rest of the nation as of little importance. in still other countries, the individual regards himself of so much importance and his right to please himself of so much moment that his relation to the whole is entirely lost. yet the value of the individual and the existence of that whole which we call humanity are most closely related. this needs emphasizing. these two principles, when properly taught and understood, will lead to the intensive culture of the individual and then to his recognition of his responsibility as an integral part of the whole body of humanity. we have touched upon the physical and psychological rehabilitation of the children and you

l triangle behind the plans and the shaping of the events which will inaugurate the new world. the other powerful nations, little as they may like to realize it, are not in so strong a position; they have not the same idealism or the same vast national resources; their national preoccupation limits their world vision; they are conditioned by narrower ideologies, by a greater struggle for national existence, by their fights for boundaries and material gains, and by a failure- 40- problems of humanity copyright 1998 lucis trust to offer full cooperation with humanity as a whole. the smaller nations have not quite the same attitude; they are relatively cleaner in their political regimes and constitute basically the nucleus of that federated world which is inevitably taking shape around the th

e everywhere present, conditioning human thinking, deluding the many affected by the problem and greatly handicapping the efforts of those who are seeking to bring about right action and develop a more balanced and constructive attitude among these minorities. minorities, along with the rest of mankind, are subject to the unerring forces of evolution and are struggling towards a higher and better existence, towards more wholesome living conditions, towards more individual and racial freedom and a much higher level of right human relations. the sensitivity of these minorities, the inflammatory condition of their immediate and expressed ambition and the violence and prejudice of some of those who speak and fight for them prevent the majority from approaching their problem with the calmness

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

appearance on earth. the churches in all countries have familiarised the public with the phrase "the kingdom of god; the esotericists and occultists everywhere have publicised the fact of the hierarchy during the past century; the spiritualists have laid the emphasis upon the aliveness of those who have passed over into the hidden world of being, and their guides have also borne testimony to the existence of an inner, spiritual world. all this creates a unique preparedness which presents the christ with unique opportunities and unique problems. all these spiritual forces and many others, both within and without the world religions and the philosophical and humanitarian groups, are working at this time under direction, are closely related and their activities most intimately synchronised

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

h will enable humanity to move forward out of darkness into light. with this fundamental attitude, the necessity for a widespread expression of these underlying facts will be apparent and an era of spiritual propaganda, engineered by disciples and carried forward by esotericists, will mature- 16- the reappearance of the christ copyright 1998 lucis trust this era began in 1875 when the fact of the existence of the masters of the wisdom was proclaimed. it has been carried forward in spite of misrepresentation, attack upon the concept, and scorn. recognition of the substantial nature of the available evidence and the appearance of an intuitive response by occult students and many of the intelligentsia throughout the world has been helpful. a new type of mystic is coming to be recognised; he d

ts and, on the other, between the esotericists and the members of the hierarchy. forget not, they also use this great invocation and that not a day goes by that the christ himself does not sound it forth. on the surface, the beauty and the strength of this invocation lie 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 the name of god; the truth that, behind all outer seeming, the motivating power of the universe is love; the truth that a great individuality came to earth, called by christians the christ, and embodied that love so that we could understand; the truth that both love and intelligence are effects of what is called the will of god, and finally

f the night? i mention this as one of the outstanding prophecies and one of the most familiar; it is, however, one which means little in our modern civilisation. the fact of importance is that he will come. the wesak festival has been held down the centuries in the well-known valley in the himalayas (if the faithful would only believe it) in order: 1. to substantiate the fact of christ's physical existence among us ever since his so-called departure. 2. to prove (on the physical plane) the factual solidarity of the eastern and western approaches to god. both the christ and the buddha are present- 23- the reappearance of the christ copyright 1998 lucis trust 3. to form a rallying-point and a meeting-place for those who annually in synthesis and symbolically link up and represent the father'

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

d matter. 2. life and form. 3. the ego and the personality. 4. the soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms throu

ds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the rapid growth of the sense of omnipresence and the recognition of the non-existence of time in relation to reality. this has taken place through the discovery and use of the radio and of the many means of communication and through the steady growth of telepathic interplay; hence also the spread of education, enlarging man's horizon and opening up to him new worlds for investigation and adventure; hence also the breaking down of the old and limiting forms through the inv

e today investigating the nature of survival and the probability of immortality; hence again the appearance of the modern spiritualistic movement. this is a direct effect of the coming into manifestation of the seventh ray. spiritualism was the religion of old atlantis and the seventh ray dominated that ancient civilisation for a very long period of time, particularly during the first half of its existence, just as the fifth ray is of such dominant potency in our aryan age and race. it is through the correct development of spiritualism along psychological lines and the withdrawal of its emphasis upon phenomena (which is its outstanding characteristic and emphasis today) that the true nature of death and of the hereafter will be revealed. but it is in- 23- the destiny of the nations copyrig

america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of di

e major centres in the planet today, spiritual energy is streaming forth, and according to the vehicle of expression which receives its impact so will be the reaction and activity, and so will be the type of consciousness interpreting and using it. the ancient occult truism remains accurate "consciousness is dependent upon its vehicle for expression and both are dependent upon life and energy for existence" this remains an immutable law. the five cities which are the exoteric expression of the esoteric centre of force and through which the hierarchy and shamballa are seeking to work are the correspondence in the planetary body to the four centres up the spine and the ajna centre in the body of humanity and of individual man. in all three cases, they are "living vital focal points of dynami

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

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

in clouds of glamour. nothing could be further from the truth. that idea is itself part of the glamour of the present time, and has its roots in human pride and satisfaction. maya is oft regarded as being of the same nature as the concept promulgated by the christian scientist that there is no such thing as matter. we are asked to regard the entire world phenomena as maya and to believe that its existence is simply an error of mortal mind, and a form of auto-suggestion or self-hypnotism. through this induced belief we force ourselves into a state of mind which recognises that the tangible and the objective are only figments of man's imaginative mind. this, in its turn, is likewise a travesty of reality. illusion is regarded rather the same way, only (as we define it) we lay the emphasis u

o that you find out all that you can anent the much misunderstood subject of the aura: search out what is said in my books and in the writings extant in any good occult library. i seek no copying out of paragraphs but a formulation of your knowledge so that you can answer clearly questions which might be asked. the following three questions are basic: 1. what is the aura and how does it come into existence? 2. how can the aura be made the medium of light, and the light which should shine through it be- 22- glamour: a world problem copyright 1998 lucis trust intensified? 3. have you noticed what is the effect which your own individual aura is making upon your environment and how can you improve that effect? this will enable you to make practical application of that which i seek to teach you

as aligned himself and brought the lower nature into touch with the higher. ideas come to us from the plane of the intuition. the soul illumines the plane of the mind and the plane of the intuition so that they stand revealed to each other and their mutual relationship becomes then apparent. the mind of the man (which is slowly becoming the centre of his consciousness and the major reality in his existence) becomes aware of this new and undiscovered world of ideas and he seizes upon some idea or group of ideas and endeavours to make them his own. at first, with the majority of people and especially with the average mystical type, the appreciation of ideas is vague and nebulous, and frequently is arrived at from a second-hand angle. the illumination, coming through the medium of the feebly

ld say that the planetary astral body (viewing it from soul levels) is lost in the depths of a surrounding fog. when at night you look out at some clear sky, you see the stars and suns and planets shining with a clear cold brilliancy and with a twinkling blazing light which penetrates for many millions of miles (or light years as they are called) until the human eye registers them and records the existence of these shining stars. looking, however, at the astral- 42- glamour: a world problem copyright 1998 lucis trust body of the planet, could you but do so, you would see no such clear shining but simply a murky ball of seeming steam and mist and fog. this fog is of a density and thickness which would indicate not only impenetrability but also those conditions which are unfavourable to life

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ne, or as the lower psychic can contact the glamours- 31- telepathy and the etheric vehicle copyright 1998 lucis trust the illusions and delusions of the astral world. the subjective realm is vitally more real than is the objective, once it is entered and known. it is simply (how simple to some and how insuperably difficult to others, apparently) a question of the acceptance, first of all, of its existence, the development of a mechanism of contact, the cultivation of the ability to use this mechanism at will, and then inspired interpretation. its goal in the evolutionary life process it might be said that consciousness itself, which is the goal on this planet of all the evolutionary process, is simply the demonstrated result of the science of contact. it is likewise the goal in some form

then the dynamic substance providing the content of the reservoir of thought upon which he can draw. this is a statement of unique and unusual importance. later still, he becomes sensitive to impression from shamballa, and the quality of the will which implements planetary purpose is added to the content of his available knowledge. the point which i seek to make here, however, is the fact of the existence of a growing reservoir of thought which the disciple has created in response to the many varying impressions to which he is becoming increasingly sensitive; the ideas, concepts and spiritual objectives of which he is becoming aware are steadily being formulated by him into thoughts with their appropriated thoughtforms, and upon these he learns to draw as he seeks to serve his fellowmen

relatively high stage of mental development, and that is one reason why it is not yet regarded as a reputable, proved and provable capacity of the human being. in this case, the mind is truly "the slayer of the real" and the sources and modes of subjective knowledge still remain in a dark area of the human consciousness. the normal processes of evolution will, however, prove incontrovertibly the existence of faculties which make the higher spiritual and subjective impressions possible, and eventually normal. this "supreme science of contact" can be as already explained broken up into the following phases which are all progressively developed from each other. forget not the inevitable continuity which is the outstanding characteristic of the evolutionary process. 1. astral sensitive awaren

sitivity. i refer here to sensitivity to impression from or by the hierarchy- 72- telepathy and the etheric vehicle copyright 1998 lucis trust the work done through the processes of initiation is intended to fit disciples and initiates to receive impression from shamballa; the initiate is essentially a blend of scientific and religious training; he has been re-oriented to certain phases of divine existence which are not yet recognised by the average human being. i am endeavouring to make clear to you the basic synthesis underlying all manifested life upon our planet, and also the close interplay or relationship which forever exists and expresses itself through the supreme science of contact or of impression. the three great centres are in close relationship at all times, even if this is no

ng to be given in the future, the conclusions of science and a new mode of civilisation will all increasingly be focussed on this unique substance which is the true form to which all physical bodies in every kingdom in nature conform. note that phraseology. the attitude of occultism is, at this time, relatively negative to the fact and the nature of the etheric body. people are ready to admit its existence, but the dominant factors in their consciousness are the fact of the physical body (around whose comfort, security and care all life seems woven) and the fact of the astral or emotional nature. not one among them, or among occult students generally, pays any attention to the etheric body, and there is a great hiatus or gap in consciousness today (only this time normally and rightly) betw

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

s as the one about whom naught can be said. much has been given in the occult books of which the average astrologer remains profoundly unaware. it is essential that he learns to think in larger wholes and to be more deeply concerned with the emanating sources and with the eternal persistent causes than with the effects of these sources upon that ephemeral creation, a human being and his temporary existence upon a most unimportant planet. as he seeks to do this, he will discover for himself the signs of the essential divinity of man a divinity which is to be found in the infinite grasp of man's consciousness when illumined by the light of the soul and in his power to project his thought into the consciousness of those manifold lives whose "energetic movements" he must perforce share because

the sum total of these vital bodies is gradually gathered the dense manifestation which we regard as the evolutionary matter. the forms are built (from the form of all atoms to the body of the ego, from the form of a flower to the vast planetary or solar lotus) because the hierarchies exist as the aggregate of germ lives, giving the impulse, providing the model, and procuring, through their very existence, the entire raison d' tre of all that is seen on all planes. hierarchies vi and vii. these sixth and seventh hierarchies which provide the substance forms of the three worlds have a vital use and a most interesting place. from the logoic standpoint, they are not regarded as providing principles, but from the standpoint of man they do provide him with his lowest principles. they hold the

on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust incarnation for the first time in the sign of cancer, emerging as mental entities in the sign aries, as emotional-desire entities in the sign taurus and as vital entities in the sign gemini, taking then physical form in cancer. this is an involutionary, subjective cycle. thus they emerge into the ocean of physical plane existence, into the world of matter. yet the first impulse is awakened in aries, for aries is the place where the initial idea to institute activity takes form. it is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form subjective and objective. there originates the response of the soul to the highest aspect or quality of deity because there appears the "will to i

e nature of the lord of the first constellation and enable him to influence our planet to these results. and thus the great cycle of struggle towards expression starts and the foundational words of the secret doctrine, with which you are all so familiar, expresses the goal and the purpose of the first sign of the cardinal cross "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesised by life which pervades them all" s.d. i. 80. what appears in aries as spiritual energy enters into the soul stage in cancer, in which sign the soul incarnates for the first time in form, reaches a point of equilibrium in libra, in which sign soul and personality achieve a

s, the solar angels, came originally from venus, but they in turn give place to the monad, the one. mind gives place to intuition and reason to pure perception. 3. saturn "falls" in aries. this has two meanings, for this is a dual sign. first: saturn is the lord of karma, the imposer of retribution and the one who demands full payment of all debts and who therefore condemns us to the struggle for existence, both from the form side and from the soul side. saturn, therefore "fell" when man fell into generation. he "followed the sons of men down into their low place" second: saturn's power is completely ended and his work accomplished when man (the spiritual man) has freed himself from karma and from the power of the two crosses the common and the fixed. esoterically, saturn cannot follow man

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

d of spiritual values with its direct, inner, spiritual government became a proven fact to an exceedingly narrow-minded christian. i glory in the name of christian but i now belong to the inclusive kind and not the exclusive. one of the things that i seek to bring out in this story is the fact of this inner direction of world affairs and to familiarise more people with the paralleling fact of the existence of those who are- 3- the unfinished autobiography copyright 1998 lucis trust responsible (behind the scenes) for the spiritual guidance of humanity, and for the task of leading mankind out of darkness into light, from the unreal to the real and from death to immortality. i want to make the disciples of the christ who are the masters of the wisdom, real to people, as real as they are to m

for there are three things upon which i want to lay the emphasis, and which i hope will emerge into clarity. first of all, the fact of the masters of the wisdom, who work under the guidance of the christ, i want to make clearer the nature of their work. i want to present them to the world as i personally know them, because, in the years that are coming, more and more people will testify to their existence, and i would like to make the way easier for them. this i will enlarge upon later and show how i personally came to know of their existence. in everyone's life there are certain convincing factors which make living possible. nothing can alter one's inner conviction. to me, the masters are such a factor and this knowledge has formed a stabilising point in my life. the second thing which i

ppose one of the greatest drawbacks in the life of any child is having no real home. the lack of it most certainly conditioned my sister and me. both my parents died before i was nine years old and both died of tuberculosis (consumption, as it was called in those days. the fear of tuberculosis lay like an imminent threat over both of us in our early years and also our father's resentment over our existence, particularly, for some reason, over mine. he probably felt my mother would be alive if having two children had not drained her physical resources. my father was frederic foster la trobe-bateman and my mother was alice hollinshead. both were of very old stock my father's family dating back for centuries, even antedating the crusades, and my mother's forebears being descended from hoilins

h, the master koot hoomi, a master who is very close to the christ, who is on the teaching line and who is an outstanding exponent of the love-wisdom of which the christ is the full expression. the real value of this experience is not to be found in the fact that i, a young girl called alice la trobe-bateman, had an interview with a master but in the fact that knowing nothing whatsoever of their existence, i met one of them and that he talked with me. the value is to be found also in the fact that everything that he told me came true (after i had tried hard to meet requirements) and because i discovered that he was not the master jesus, as i had naturally supposed, but a master of whom i could not possibly have heard and one who was totally unknown to me. anyway, the master k. h. is my ma

ssible; it gives nothing away and only carries weight if backed by a life of service. the claim that one is an initiate of a certain status is never permissible, except among those of the same rating and then it is not necessary. the world is full of disciples. let them acknowledge it. let them stand together in the bonds of discipleship and make it easier for others to do the same. thus will the existence of the masters be proved and proved in the right way through the lives and testimonies of those they train. another happening about the same time carried conviction to me of another world of events. it is something which at the time it occurred i could not have imagined, having no indication that such a happening was possible. twice i had a dream in full waking consciousness. i called it

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

right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and generation is it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is man at the point in the evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, and i ask therefore

-given capacities and will persist. but in the human family this must eventually give place to the use of death as the organised, freeing process in order to conserve force and give to the soul a better instrument of manifestation. for this liberty of action, mankind as a whole is not yet ready. the disciples and aspirants of the world should now, however, begin to grasp these newer principles of existence. the instinct to self-preservation governs the relation of spirit and matter, of life and form as long as the deity himself wills to incarnate within his body of manifestation a planet, or a solar system. i have in the above statement given to you a hint as to one of the basic causes of disease, and to the endless fight between the imprisoned spirit and the imprisoning form. this fight u

of the physical body upon the physical plane. there are, however, two streams of energy which must be considered in studying the factors leading to physical plane actions. i would remind you in this connection that disease is an activity of the physical plane. 1. the stream of life itself, anchored in the heart, which determines the vitality of the man, his capacity for work, and the term of his existence. 2. the predominating stream of energy coming from the astral, mental or soul bodies. these control his expression upon the physical plane. with the masses of people throughout the world, and those whom we call the vast unthinking public, the dominating factors are the stream of life and the stream of astral or desire energy. this can be either of a low or medium calibre. with the thinki

purpose and field of activity, and has developed some of the greatest of the soul qualities self-sacrifice, compassion and service. but the ways and the techniques of the new age are hard to grasp. much of the old ways have to be given up and much sacrificed before the new art of healing becomes possible. until the fact of the subtler bodies is properly recognised by the world thinkers, and their existence is established through a right and true science of psychology and the development of the faculty of clairvoyance, the tracing of the causes of disease back to the subtler bodies is relatively meaningless. the best reaction which the most open-minded physician can (i say can and not will) produce or admit is that the psychological attitude, the mental state, and the emotional condition of

does that phrase astonish you? you need to remember that the initiate has freed himself, after the second initiation, from the complexities of emotional and astral control. glamour can no longer overpower him. he can stand with steadfastness in spite of all that he may do and feel. he realises that the cyclic condition is related to the pairs of opposites and is part of the life manifestation of existence itself. in the process of learning this, he passes through great difficulties. he, as a soul, subjects himself to a life of outgoing, of magnetic influence and of extroversion. he may follow this immediately with a life of withdrawal, of apparent lack of interest in his relationships and environment, and with an intense introspective, introverted expression. between these two extremes he

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

dern learning it will abdicate its historic role of providing universal principles for enlightened individuals seeking the benefits of the good life. this urgent need here requires explicit statement and recognition, if we are consciously to design a solution to the problem "the broad purpose of the advancement of learning (to use bacon's phrase) is to throw light on four basic questions of human existence (1) what is man (2) what kind of physical universe (cosmos) is it that man inhabits (3) by what processes of evolution did the human species emerge from the matrix of nature so that man could become the self-conscious and creative individual he now is (4) knowing something about the cosmos and about human nature, what is the best kind of society for man's progressive self-evolution "in s

gh the medium of history and the intellectual training which the cycle of his life makes compulsory under the laws of the country in which he lives. a sense of values and of right standards is thus established. he is taught the distinction between memory training and thinking; between bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of

o convey an idea. theory, methods and goals all that i have to say here is still in the nature of introductory remarks. please bear this in mind. i am anxious, however, to lay a sound foundation for our future discussions on the building of the antahkarana, so that we can work intelligently, but not critically. it is essential that as we start our work it should be based on that which is today in existence. nature works without any gaps, and this is so even when (from the standpoint of academic science) there is an apparent hiatus between facts and known species. in transitional periods some of the bridging forms have disappeared and the gap appears to be there. but it is not so in fact. we have not yet discovered all that is to be found in the world of phenomenal appearances. we are passi

ldment, the illusion of separativeness, and the illusion of distinctive identity that illusion which makes us say "i am" the educator of the future will start his service to the child with the recognition of this ephemeral and transient misconception of the soul, and will deal primarily with the mind aspect, and not with the imposition of as much imparted organised knowledge concerning phenomenal existence as the memory of the child is capable of grasping. how can i illustrate this changed attitude to you in the simplest form? perhaps by pointing out that, whereas today parents and guardians of the child spend much of their time in answering or evading questions posed by the awakening consciousness of the child, in time to come the situation will be reversed. parents will ceaselessly meet

of consciousness to fruition, have been regarded for centuries as the task of organised religion, whereas it is essentially and necessarily that of education. it is true that the church in ancient days was the educator of the time, but the emphasis was laid upon the inner and subjective life, and as a rule no attempt was made to fuse and blend the two outer material well-being and inner spiritual existence- 33- education in the new age copyright 1998 lucis trust education is the task of the outstanding thinkers of the race and the responsibility of all governments, one however that they seldom recognise. finally, we shall seek to see what are the basic ideas (beginning with the recognised instincts) which have led man, step by step, to his present struggle for world betterment, group eleva

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hierarchy; i would ask you to be a strong hand in the dark to your fellowmen because you are affiliated with the hierarchy and the love and strength of the hierarchy can flow through you, if you so permit. i would remind you in this time of trial that i, your master, love and guard you, for your soul and my soul are one soul. be not unduly disturbed. there is no light or dark to the soul but only existence and love. rest back on that. there is no separation but only identification with the heart of all love; the more you love the more love can reach out through you to others. the chains of love unite the world of men and the world of forms and they constitute the great chain of hierarchy. the spiritual effort you are asked to make is that of developing yourself into a vibrant and powerful

love; the more you love the more love can reach out through you to others. the chains of love unite the world of men and the world of forms and they constitute the great chain of hierarchy. the spiritual effort you are asked to make is that of developing yourself into a vibrant and powerful centre of that fundamental, universal love. september 1943 my brothers: the new seed group has now been in existence for several years. during this time, i have only been in communication with you annually. those who are in preparation for initiation must inevitably work alone. i would have you remember this. there are, as you know, three sources of inspiration which indicate to the disciple struggling on the physical plane his goal: 1. his own soul .through direct contact, as the result of alignment

his own fault and which is subject to cure if he employs the right measure of self-discipline. with these he must deal himself, for they concern the personality, and with your personalities i have no affair. i refer to the loneliness which comes when the accepting disciple becomes the pledged disciple and steps out of a life of physical plane concentration, and of identification with the forms of existence in the three worlds, and finds himself in the midway place, between the world of outer affairs and the inner world of meaning. his first reaction then- 32- discipleship in the new age- volume ii copyright 1998 lucis trust is that he is alone; he has broken with the past; he is hopeful but not sure of the future; the tangible world to which he is accustomed must, he knows, be superseded b

his i am told by you not to do, and yet the dweller is the sum total of all personality holds and defects, all potencies emotional, mental and physical which limit my expression as a soul. what can i therefore do" my answer would be: you must first of all accept the fact of the dweller, and then relegate that dweller to its rightful place as part of the great illusion, the great phantasmagoria of existence and as an integral part of the life of the three worlds. you must then proceed upon your planned life service (what definite plan or plans have you, my brother) and act as if the dweller existed not, thus freeing yourself from all personality influence in due time and leaving your mind free for the task in hand. i could perhaps word it another way. when your interest in hierarchical work

d light, surrounding the head, discovered later within the head and producing an inner radiance, which is the rudimentary halo. b. this diffused light then consolidates and becomes an inner radiant sun. c. finally, at the centre of that sun, a point of dark blue, or a small indigo disk, appears. this is, in reality, the exit in the head through which the soul passes out of the world of phenomenal existence, and it is the symbol of the path or the door into the kingdom of god. this is the symbolical interpretation of the phenomena. as the group approaches nearer and nearer to reality, the pathway or the band of light shortens (symbolically) and in time, when you are expert in this work and when your spiritual nature is truly intensified, you will enter almost immediately into, or through, t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e way. but it is also the hour of danger and of menace for the unwary and the unready, for the ambitious, the ignorant, and for those who selfishly seek the way and who refuse to tread the path of service with pure motive. lest this widespread upheaval and consequent disaster to so many should seem to you unfair, let me remind you that this one life is but a second of time in the larger and wider existence of the soul, and that those who fail and are disrupted by the impact of the powerful forces now flooding our earth will nevertheless have their vibration "stepped up" to better things along with the mass- 5- the externalisation of the hierarchy copyright 1998 lucis trust of those who achieve, even if their physical vehicles are destroyed in the process. the destruction of the body is not

centre in that body they use whilst working psychically, and they must learn to look out, as souls, upon the world of illusion in which they are undertaking to work; from their high and pure position let them see clearly, hear truly and report accurately, and so serve their age and generation, and make the astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the path. i cannot here write concerning the technique of that training. the subject is too vast for a brief article. i do say, with emphasis, that a more careful and wise training is needed and a more intelligent use of the knowledge which is available, if sought after. i appeal to all who are interested in the growth

the ages, and is the product of the `false' imagination and the work of the lower psychic nature. its instrument of creative work is the sacral and the solar plexus centres. when the energies, finding expression through these two centres, have been transmuted and carried to the throat and heart by advancing humanity, then the foremost people of the race will know that the astral plane has no true existence; they will then work free from its impression, and the task of freeing humanity from the thraldom of its own creation will proceed apace. in the meantime a group of disciples is being slowly built up (of which this second group is a part and in which it can play an important function, and occupy a key position, which can gradually aid in the task of dispelling the great illusion and can

l be free from what we now know as disease of the worst kind, though death and certain forms of bodily breakdown which may eventually end in death will, of course, still be prevalent. the overcoming of death is not contingent upon the elimination of bodily ills, but upon the establishing of that continuity of consciousness which carries over from the physical plane of life to the inner subjective existence. of this state of being, groups such as this third group can be the custodian and their problem is therefore- 30- the externalisation of the hierarchy copyright 1998 lucis trust 1. to establish that state of personality development which will lead to magnetic living upon the physical plane. 2. to study the laws of life, which are the laws of health and of right relationship. 3. to develo

n the secret doctrine and in a treatise on cosmic fire. it will be founded upon certain premises contained in those volumes. therefore, the members of this group of disciples will be of the more orthodox persuasion; they will be theosophists by nature, and academic by disposition. the nature of the anima mundi, the fact of the subjective consciousness found in all forms without exception, and the existence of an interplay between these forms, through the medium of the soul, will be the major theme. soul sensitivity and reaction to the energy in any form will be the training objective of the group members. owing to the difficulty of this task, the members of this eighth group will be chosen from the personnel of the other groups, for they will have had a fair measure of training in their pr

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

f students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through these types of entities. superhuman lives express sattva, the guna of rhythm and of harmonious response to divine urge, of perfect display of coordinated cooperation with the purpose of manifestation. human lives demonstrate the quality of rajas, of mobility

s for those proposing to enter the grades of discipleship. i would like for a minute to deal with the significance of the word "rule" and give you some idea of its occult meaning. there is much difference between a law, an order or command, and a rule, and these distinctions should be pondered with care. the laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the one in whom we live and move and have our being. there is no avoiding these laws in the last analysis, and there is no denying them, for we are eternally swept into activity by them and they govern and control (from the angle of the eternal now) all that happens in time and space. orders and commands are the feeble interpretations which men give to what they understand

come now to the consideration of a subject which always proves exceedingly difficult to students: the nature of the word, the a.u.m, and its later developments, the o.m. and the sound. much confusion exists as to its significance or the necessity for its use. the phase of its recognition through which we are now passing is a purely exoteric one of accustoming the general public to the fact of its existence. this has been brought about in three ways: 1. through the constant use in all the christian churches of the word "amen" which is a western corruption of the a.u.m. the a.u.m. is here the lowest aspect of the originating sound. 2. through the emphasis laid in masonry upon the lost word, thus subtly drawing the attention of humanity to the o.m, the sound of the second aspect, the soul. 3

ve failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound is the sole expression of the ineffable name, the secret appellation of the one in whom we live and move and have our being, and who is known to the great white lodge through this name. remember always that name and form are synonymous terms in the occult teaching, and these two words hold the secret

ms of expression and experience and of the activity of superhuman beings. these superhuman beings are the product of past evolutionary systems and- 51- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust are in themselves the sum total of the great divine sacrifice as it focusses itself in our planetary life. having passed through all previous phases of existence and perfected the consciousness aspect in themselves through human experiences, they have transcended all that men can know and all states of consciousness with which he is or may be in the future familiar, and are now expressing a phase of divinity of which he can know naught. they live. they are energy itself, and in their totality they form the "bright centre lying far ahead" 3. let i

ALICE BAILEY THE LABOURS OF HERCULES

is ever the microcosm of the macrocosm. this type of astrology confines its attention primarily to the unfolding of the plan of the ages; this, history reveals in a small way as far as humanity is concerned, and a larger study of the times and seasons may bring to us a wider understanding of god's purposes. there is an immense past behind humanity; aeons and aeons have come and gone; the wheel of existence turns continuously, and ever the scroll of life unrolls, and we are carried forward on the impetus of a returning force towards a newer aspect of the goal, and a wider vision and realization. concentration upon the personal horoscope and the intense interest evinced by individuals in their own petty affairs may be natural and normal, but it is nevertheless myopic. the consciousness that

ind hercules learning the lesson that to grasp anything for the separated self is no part of the mission of a son of god. he has to find himself as an individual, only to discover that individualism must be sacrificed intelligently to the good of the group. he discovers likewise that personal greed has no place in the life of the aspirant who is seeking liberation from the ever recurring cycle of existence and the constant crucifixion upon the cross of matter. the characteristics of the man immersed in form life and under the rule of matter are fear, individualism, competition and greed. these have to give place to spiritual confidence, cooperation, group awareness and selflessness. this is the lesson that hercules brings to us, and this is the demonstration [10] of the life of god which i

s "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the mystics of all time and races is so vast that it now in itself constitutes a body of proven facts and cannot be gainsaid. the scientific investigators have sought through a knowledge of the form to find truth, and have brought us to a position of wide knowledge and at the same time to a paralleling conception of our profound ignorance. we have learned much of the ou

of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, and which in the human

el begins its cyclic turning. it is, therefore, the sign of commencement. cosmically speaking, it is the sign of creation, and this thought underlies the words in the bible "the lamb slain from the foundation of the world (rev. xiii, 8) for this sign is called the sign of the ram or of the lamb. in the life of the human being it marks the beginning of the first subjective, latent consciousness of existence, and the start of the human being upon the circle of experience. in the life of the aspirant to discipleship it connotes the period of reorientation and of a renewed self-conscious effort, and his start upon that final stage of the evolutionary path which will carry him out of the human kingdom and enable him to make the transition into the kingdom of the gods. such is the promise made t

AN INTRO TO STUDY OF THE KABALAH

lah" by c. d. ginsburg. wm. wynn westcott, m.b, etc. the kabalah it must be confessed that the origin of the kabalah is lost in the mists of antiquity; no one can demonstrate who was its author, or who were its earliest teachers. considerable evidence may be adduced to show that its roots pass back to the hebrew rabbis who flourished at the time of the second temple about the year 515 b.c. of its existence before that time i know of no proofs. it has been suggested that the captivity of the jews in babylon led to the formation of this philosophy by the effect of chaldean lore and dogma acting on jewish tradition. no doubt in the earliest stages of its existence the teaching was entirely oral, hence the name qblh from qbl to receive, and it became varied by the minds through which it filter

kabalistic lore as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or parts; concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angel

ooks of the rabbis of different eras and schools. some of the kabalistic teaching has also never been printed nor published, and has been handed down even to this day from master to pupil only: there are some points not found in any hebrew book, which i myself have taught in the rosicrucian society and in hermetic lodges. an attentive study of some of these old mystical hebrew books discloses the existence of intentional "blinds" which appear to have been introduced to confine certain dogmas to certain students fitted to receive them, and to preserve them from promiscuous distribution and so from misuse by the ignorant or vicious. two or three centuries have now passed since any notable addition to the body of kabalistic doctrine has been made, but before that time a long succession of com

essentials of the kabalah, the ancient substratum of the kabalah. i grant that in many extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the keynotes of a great spiritual divine concealed power, of its emanations in manifestation, of its energising of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it may be that the catholic church, from which the protestant church seceded, was from its origin in the possession of the hebrew r

, the government of the universe, and the creation of man after the image of god. it seeks to explain by emanations the transition from the infinite to the finite, the multitude of forms from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the p

ANATHEMA OF ZOS

pes; the sorry righteousness called i. and you? certainly not befitting are tears of blood, nor laughter of gods. ye do not even look like men but the strange spawn of some forgotten ridicule. lost among 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 y

ANTINOMIANISM

ogical fallacy. kant held that: natural antinomies ensue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. antinomianism can be traced to the 2nd century gnostics (the davidists and familists are the most well known antinomian gnostic cults) from which the concept that moral law is not obligatory emerged. what is frequently misunderstood about antinomianism is this idea of non-obligatory moral law. often i see this idea distorted to mean having

ciously understand the contents of the proxemic environments each must inhabit. a genuine antinomy has no logical fallacy. one seeks to understand and conceive the unknown through the known so what was once hidden becomes then revealed. this is an antinomian perception. one seeks the spirit through the vehicle of the flesh for it houses within its finite experience, an infinite (for all purposes) existence. these ideas cannot be understood or approached through oneness, these ideas are approached through division and then an eventual separation of elements within the singularity and individuality of consciousness (another antinomy. given the above description of antinomianism it is possible to understand that it is a proportional construct. it is the perfect reconciliation of opposites not

ARADIA GOSPEL OF THE WITCHES

even yet form a fragmentary secret society or sect, that they call it that of the oldreligion, and that there are in the romagna entire villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal knowledge. the existence of a religionsupposes a scripture, and in this case it maybe admitted, almost without severe verification, that the evangel of the witches is really a very oldwork. thus it is often evident that where a tradition has been taken down from verbal delivery, theold woman repeats words or sentences by whole chapters which she does not fully understand, buthas heard and learned. these are to b

.these remarks are appropriate to my text and subject, because it is in studying the epochs whenwoman has made herself prominent and influential that we learn what the capacities of the femalesex truly are. among these, that of witchcraft as it truly was not as it is generally quite misunder-stood is as deeply interesting as any other. for the witch laying aside all question as to magicor its non-existence was once a real factor or great power in rebellious social life, and to this veryday as most novels bear witness it is recognised that there is something uncanny, mysterious,and incomprehensible in woman, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but th

upt and those who are outcasts or oppressed, as appears from the passage: yet like cains daughter (offspring) thou shalt never be,nor like the race who have become at lastwicked and infamous from suffering,as are the jews and wandering zingari,who are allthieves: like then ye shall /not/ be. page 62 appendix.comments on the foregoing t exts.so long ago as the year 1886 i learned that there was in existence a manuscript setting forth thedoctrines of italian witchcraft, and i was promised that, if possible, it should be obtained for me. inthis i was for a time disappointed. but having urged it on maddalena, my collector of folk-lore, whileshe was leading a wandering life in tuscany, to make an effort to obtain or recover something of thekind, i at last received from her, on january 1, 1897

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

y behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence for the existence of any templar perpetuation story prior to the oration of ramsay, just as there is no question that all documents produced by the french non-masonic order of the temple, founded in the early years of the nineteenth century, are inventions of that period and are fraudulent like the rest of its claim, its list of grand masters included. there is further- as we have observed- no evidence of

ect to his claim at its value- if any- that he had been made a knight of the temple in france, some twelve years previously. the question arises, therefore, as to the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742, for at that date its masonic rite, consisting of three degrees superposed on those of the craft, was taken to hamburg. a certain von marshall, whose name belongs to the history of the strict observance, had been admitted in the previous year, von hund himself following in 1743- not at hamburg, but at paris- for all of which n

of asylum; but it is affirmed that this group of survivors created freemasonry and its three craft degrees to conceal from their enemies the fact that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of which were passed as apprentice, two as companion or fellow craft, and two as master mason. it was on the same conditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knight

mprised a regime ecossais, described as ancient and rectified, and an ordre interieur, being novice and knight beneficent of the holy city. it laid claim on a spiritual consanguinity only in respect of the templar chivalry, apart from succession and historical connection, but it retained a certain root, the poetic development of which is in werner's sons of the valley already mentioned, being the existence from time immemorial of a secret order of wise masters in palestine devoted to the work of initiation for the building of a spiritual city and as such the power behind the temple, as it was also behind masonry. in conclusion as to this part of my subject, the combined influence of the templar element in the chapter of clermont and that of the strict observance which superseded it had an

imar with the lutheran theologian, j. a. von starck, and presented its claims on superior and exclusive knowledge to the consideration of the strict observance about 1770, represent an intervention of that period which has been judged- justly or not- without any knowledge of the vast mass of material which belongs thereto and of which i in particular had not even dreamed. the fact at least of its existence is now before me, and i await an opportunity to examine it. i can say only at the moment that it was devised, as my reference shows, to create an impression that an alleged spiritual branch of the old knights templar possessed their real secrets and had been perpetuated to modern times. it was, therefore, in a position to supply what the strict observance itself wanted; but the alleged m

BALANCE J

being the stars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the pages of the book of ugly ecstasy i came across a curious image, that of a flaming star that appears to be made of hair. a hairy star as if the fur of the animal were burning bright, and the bestial becoming celestial. beautifully realised animals swarm and stampede through the whole of spare s oeuvre: swans, owls, antelope, cattle, tigers, wart-ho

l into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate the unseeable, to portray sensations and subconscious energies: to delineate and draw into focus the astral forms of the spirits and shells who swarm about him in his everyday world. few are capable of perceiving these layers of existence, even fewer of making a lifelong attempt to illustrate this hidden inner world. the shaman is a person who deliberately remains in a perpetual spiritual crisis and this can sometimes conflict with his earthly needs. early in his life spare was a super-sensualist he loved the textures and the stuff of life and surrounded himself with objects of richness and taste that fuelled his visions

BEHOLDERS OF NIGHT

ll from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born a

ated; she is the demon 'who swallows all things: the dawn and twilight of zoroastrianism, r.c. zaehner, new york, 1961 az, which is a female demon related directly to ahriman, is considered a harlot and goddess of death and blood. in this aspect az is related or a blue-print for, lilith, hecate and babalon. she is the vampyre queen, the immortal witch whom creates the alchemical elixir of endless existence, the very core essence of the luciferian and vampyre. az may also be related to kali, the goddess who devours and brings life. the vampyre in this aspect is one who feeds of the blood- lifeforce or the nectar of the mind, the imagination, thus revealing the vampyre as a solitary being who holds no need in the actual draining of blood. the blood itself is symbolic, as an invocation to the

ous or imagination (iblis, shaitan. az is connected with the word, azhi, meaning a serpent. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome mentally to invoke a higher point of self-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transforma

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

a number of tibetan deities, including tsiu marpo.5 the chapter on tsiu marpo is a basic history lacking any analysis; there are even a number of inconsistencies. the book is simply an unscholarly introduction to a number of tibetan deities and cites no resources. it exists in a vacuum apart from the rich cultural complexity of tibet. therefore, its value for this study is simply to recognize its existence, its variation on tsiu marpo s origins, and its deficiency as a viable resource. all other major contributions to the academic study of tibetan deities are journal articles. an important collection dedicated to the advancement of this research is tibetan mountain deities, their cults and representations, edited by anne-marie blondeau.6 this is an excellent multi-lingual resource with the

ssed as "demon. despite the similar characters of these demons, i believe it is necessary to maintain such distinctions faithfully in translation in order to illustrate the nuance that tibetan writers themselves place within the text when referring to these numerous entities. tibetan bodies and souls as they must interact with the world and its various denizens, humans too have a specific role in existence. in this complex scheme of realms and deities, overlaid with buddhist cosmology and divinity, humans are also categorized by systems concerning their bodies and souls. these systems likewise are an admixture of indigenous and buddhist beliefs that complement and, at times, contradict each other. tibetans hold a belief in multiple bodies and souls, a tradition that is apparently pre-buddh

tenets of the m.dhyamika school heavily influence tibetan buddhism. m.dhyamika states that there are two truths, relative and ultimate. relative truth perceives phenomena and persons to exist as they appear, as substantial and independent; this is the truth of an ignorant consciousness. ultimate truth perceives these objects for what they really are, as lacking solid, substantial, and independent existence; everything is interdependent. this true nature is called "emptiness" meaning all things are devoid of innate and immutable nature separate from its context. emptiness states that nothing can be separated from its surroundings and reduced to quintessential elements.27 this is an expansion of the notion of no-soul (skt. an.tman, an early and universal buddhist belief that individuals do n

n radiant brothers( bar ba spun bdun. this is a team consisting of tsiu marpo and the six horsemen who emanated from his body as illustrated above. with tsiu marpo at the helm, this group leads all might demons. surprisingly, the seven riders are well-described in de nebesky-wojkowitz, but he only knows them as the "seven radiant brothers" and similar variants.62 he 57 i have been informed of the existence of this text cycle by e. gene smith through the tibetan buddhist resource center (http//www.tbrc.org. the english title with which i was provided is "three sakya ritual texts: including a torma throwing ritual associated with vajrak.laya, a ritual offering rite of tsiu marpo, and a torma throwing ritual associated with tsiu marpo" however, i was unable to procure a copy of this tibetan t

even riders, also written by ngari pa.chen and available in the great treasury of precious termas; understandably, it immediately follows the warlord s tantra.65 settings it is self-evident that tsiu marpo s origin story takes place in legendary time, in the uncertain past. such uncertainty is the nature of cosmogonic narrative; a specific placement in time is unimportant. tsiu marpo s mythic pre-existence in a buddhist land like khotan is a common motif found among tibetan protector deities.66 also common is that these deities were buddhist monks in their past lives who regressed in their practice, as is seen in tsiu marpo s own previous life. later, tsiu marpo s physical abodes change a number of times to the point of ambiguity. when chorwa is murdered, he is reborn as tsiu marpo in a la

BLACK SERPENT1

anists and demonolators, by themselves, do not have very great numbers at all (especially those of us who vote) 14 but more usually, the people i have been conversing with have been self-described christians. some of these christians are of the liberal variety (e.g, quakers, brethren, mennonites, who are relatively easy to come to friendly terms with. such christians do not believe in the literal existence of the devil or demonic spirits, so they are more inclined to just smile and shake their heads when first being introduced to satanism (as opposed to the folks who run away screaming. but i have also made acquaintances in fundamentalist christian sects. this has been a bit harder, but some of my efforts have proven fruitful. in my conversations with these people, i spent a lot of time an

BLAVATSKY H P ANTHROPOGENESIS

r it is the land of the gods, the favourite abode of apollo, the god of light, and its inhabitants are his beloved priests and servants. this may be regarded as poetised fiction now; but it was poetised truth then. iii. the third continent, we propose to call "lemuria" the name is an invention, or an idea, of mr. p. l. sclater, who asserted, between 1850 and 1860, on zoological grounds the actual existence, in prehistoric times, of a continent which he showed to have extended from madagascar to ceylon and sumatra. it included some portions of what is now africa; but otherwise this gigantic continent, which stretched from the indian ocean to australia, has now wholly disappeared beneath the waters of the pacific, leaving here and there only some of its highland tops which are now islands. m

eveloped; and the latter sunk and its chief portions had disappeared before the end of the miocene period* one more "coincidence "now it is proved that in geologically recent times, this region of north africa was in fact a peninsula of spain, and that its union with africa (proper) was effected on the north by the rupture of gibraltar, and on the south by an upheaval to which the sahara owes its existence. the shores of this former sea of sahara are still marked by the shells[[footnote continued on next page[[vol. 2, page] 9 pre-tertiary giants. and was followed by the submersion of plato's little atlantic island, which he calls atlantis after its parent continent. geography was part of the mysteries, in days of old. says the zohar (iii, fol. 10a "these secrets (of land and sea) were divu

way or scandinavia, beyond which was the blessed land of eternal light and summer; and to know of this, their tradition must have descended to the greeks from some people more ancient than themselves, who were acquainted with those climatic details of which the greeks themselves could know nothing. even in our day, science suspects beyond the polar seas, at the very circle of the arctic pole, the existence of a sea which never freezes and a continent which is ever green. the archaic teachings, and likewise the puranas- for one who understands the allegories of the latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland was an almost tropical land- note

and certain important points commented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an e

cow's horns on her head, the symbol of mystic nature, and one that is convertible with, and significant of, the moon, since all these were lunar goddesses, the configuration of this planet is now placed by theologians between the horns of the mystic lucifer* it is owing to the fanciful interpretation of the[[footnote(s* the ansated cross is the astronomical planetary sign of venus "signifying the existence of parturient energy in the sexual sense, and this was one of the attributes of isis, the mother, of eve, hauvah, or mother-earth, and was so recognised among all the ancient peoples in one or another mode of expression (from a modern kabalistic ms* athenaeus shows that the first letter of satan's name was represented in days of old by an arc and crescent; and some roman catholics, good

BLAVATSKY H P COSMOGENESIS

terialistic 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, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was the new religion of the nazarenes that wrought a change for the worse- in the policy of centuries. moreover, there

nued on next page[[vol. 1, page] xxxviii introductory. called "a modern forgery" even so recently as fifty years ago? was not sanskrit proclaimed at one time the progeny of, and a dialect derived from, the greek, according to lempriere and other scholars? about 1820, prof. max muller tells us, the sacred books of the brahmans, of the magians, and of the buddhists "were all but unknown, their very existence was doubted, and there was not a single scholar who could have translated a line of the veda. of the zend avesta, or. of the buddhist tripitaka, and now the vedas are proved to be the work of the highest antiquity whose 'preservation amounts almost to a marvel (lecture on the vedas. the same will be said of the secret archaic doctrine, when proofs are given of its undeniable existence an

ition. once the door permitted to be kept a little ajar, it will be opened wider with every new century. the times are ripe for a more serious knowledge than hitherto permitted, though still very limited, so far[[vol. 1, page] xxxix introductory. portions of the esoteric teachings that have now escaped from confinement, unless the genuineness and authenticity- at any rate, the probability- of the existence of such teachings was first established. such statements as will now be made, have to be shown warranted by various authorities: those of ancient philosophers, classics and even certain learned church fathers, some of whom knew these doctrines because they had studied them, had seen and read works written upon them; and some of whom had even been personally initiated into the ancient mys

losophy has, in truth, nothing to do with the earlier work. as an instance, the writer must be allowed to illustrate what is said. volume i. of "isis" begins with a reference to "an old book "so very old that our modern antiquarians might ponder over its pages an indefinite time, and still not quite agree as to the nature of the fabric upon which it is written. it is the only original copy now in existence. the most ancient hebrew document on occult learning- the siphrah dzeniouta- was compiled from it, and that at a time when the former was already considered in the light of a literary relic. one of its illustrations represents the divine essence emanating from adam* like a luminous arc proceeding to form a circle; and then, having attained the highest point of its circumference, the inef

have not long to wait, and many of us will witness the dawn of the new cycle, at the end of which not a few accounts will be settled and squared between the races. volume ii. of the prophecies is nearly ready, having been in preparation since the time of buddha's grand successor, sankaracharya. one more important point must be noticed, one that stands foremost in the series of proofs given of the existence of one primeval, universal wisdom- at any rate for the christian kabalists and students. the teachings were, at least, partially known to several of the fathers of the church. it is maintained, on purely historical grounds, that origen, synesius, and even clemens alexandrinus, had been themselves initiated into the mysteries before adding to the neo-platonism of the alexandrian school, t

BLUE EQUINOX

on the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. fo

if the law be the centre of your own being, they must needs fill you with their secret goodness. and these four are light, life, love, and liberty. the equinox 102 by light shall ye look upon yourselves, and behold all things that are in truth one thing only, whose name hath been called no thing for a cause which later shall be declared unto you. but the substance of light is life, since without existence and energy it were naught. by life therefore are you made yourselves, eternal and incorruptible, flaming forth as suns, self-created and self-supported, each the sole centre of the universe. now by the light ye beheld, by love ye feel. there is an ecstacy of pure knowledge, and another of pure love. and this love is the force that uniteth things diverse, for the contemplation in light of

in the former chapter proximate. yet even as the blood in one pulse-throb of the wrist is not the same blood as that in the next, so individuality is in part destroyed as each life passeth; nay, even with every thought. what then maketh man, if he dieth and is reborn a changeling with each breath? this: the consciousness of continuity given by memory, the conception of his self as something whose existence, far from being threatened by these changes, is in verity assured by them. let then the aspirant to the sacred wisdom consider his self no more as one segment of the serpent, but as the whole. let him extend his consciousness to regard both birth and death as incidents trivial as systole and diastole of the heart itself, and necessary as they to its function. to fix the mind in this appr

herself shall persuade you that the body which is born and dieth within so little a space as one cycle of neptune in the zodiac is no essential of your self, that the life of which you are become partaker, while itself subject ot the law of action and reaction, ebb and flow, systole and diastole, is yet insensible to the afflications of that life which you formerly held to be your sole bond with existence. the equinox 116 and here must you resolve your self to make the mightiest endeavours: for so flowered are the meadows of this eden, and so sweet the fruit of its orchards, that you will love to linger among them, and to take delight in sloth and dalliance therein. therefore i write to you with energy that these enjoyments are dependent upon duality, so that their true name is sorrow of

he beginning at the same time. this (by the way) seems the usual experience of the beginner; no sooner does he get a result, any result, than he immediately thinks he is at the end. but v.i.o. is evidently not to be deceived in that way, for he goes on: now, had i really arrived at the end, it seems reasonable to suppose i should not be here writing this. my body and mind are at any rate still in existence as a body and mind. but, as these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of unc

BOOK OF ENOCH

d there will be no one who will take them with his hands and raise them for they denied the lord of spirits and his messiah. may the name of the lord of spirits be blessed! 49.1] for wisdom has been poured out like water and glory will not fail in front of him forever and ever. 49.2] for he is powerful in all the secrets of righteousness and iniquity will pass away like a shadow, and will have no existence; for the chosen one stands in front of the lord of spirits and his glory is for ever and ever, and his power for all generations. 49.3] and in him dwell the spirit of wisdom, and the spirit that gives understanding, and the spirit of knowledge and of power, and the spirit of those who sleep in righteousness. 49.4] and he will judge the things that are secret, and no one will be able to s

BOOK OF JASHAR

arious strands (j, e, p, etc) within the torah itself offer us such a binocular perspective on creation. 1. the text begins with god's first word, at the moment of creation, and god remains a central character throughout the story. the initial image is one of intense unity. everything comes out of one explosive point and one profound word. the wording of the first sentence suggests that god's own existence also begins at the moment of creation. if not, then god was silent before creation. readers today are likely to become defensive and distracted when we find god included as a character in a story. we assume that an author is demanding that we should believe a story if he has written god into it, so we prepare to be force-fed some dogma, and we become unable to appreciate the story as a w

die and give his or her place. abram questions how a nation can be meaningfully defined and distinguished from other nations, given that sexual reproduction will allow our genetic lines to entwine across any social boundary that we can imagine. for this perception of the common heritage and posterity of all humanity, abram is blessed with a new name, but it is a name that implicitly reaffirms the existence of divisions between nations. the unspoken answer to abram's question is evidently that national identities are cultural, not genetic, and so the patriarchs are the founding fathers of separate cultural traditions. each national or religious group can retain a distinct cultural tradition, even though its individual members may have ancestors and cousins in many other nations, because eac

BOOK OF BLACK SERPENT

nvisible, 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 archdaemons and qliphoth rely not on the existance of god to incarnate, but the denial of the existence of god- only through willingly renouncing the truth, the living god or right action can these spirits bring a human being to ruin. the qliphoth and their servitors: neptune thamiel (thamal: thadekiel+ abraxsiel+ mahaziel+ azaza l +lufugiel pluto chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ alhaziel+ lufexiel saturn sateriel (sataral: saturniel+ abnexiel+ tagariel+ asteri

BOOK OF PLEASURE

e they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary 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 f

cidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the id

for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute the book of pleasure (self love) get any book for free on: www.abika.com 8 existence. vitalized by the breath of self-love, life is conscious of one. self being its opposing force, is alternately conflict, harmony, life and death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this

re for measure by intense pain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of misery alternating with gusts of pleasure and emotions less anxious, would seem the condition of consciousness and existence. duality in some form or another is consciousness as existence. it is the illusion of time, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns an

ty, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites again and again, ever an anti-climax. for ever retrogressing to its original simplicity by infinite complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to 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 en

BOOK OF SATYRS

cal ways-in attitudes, gestures, expressions-too delicate to be more than contributory to the whole impression. this appropriate irony especially fits spare for satire, and it is here to be seen and felt, for it can neither be disregarded nor forgotten-which words it is well to be able to write of one satirist in our day of curbed enthusiasm and polite art. james guthrie introduction. the church. existence. quackery. intemperance. fashion. the connoisseur. politics. the beauty doctor. officialism. advertisement and the stock size. general allegoll introduction witchcraft is not merely legendary; it was, and is, real. it is not extinct; it is alive and prospering. since the last laws against witchcraft were repealed (as recently as the 1950s, witches have been able to come out into the open

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

thought, have similar effects: like attracts like. if a life-size, clay model of a bison was made, then attacked and "killed. then a hunt of the real bison should also end in a kill. religio-magickal ritual 1 2/ buckland's complete book of witchcraft was born when one of the cavemen threw on a skin and antlered mask and played the part of the hunting god, directing the attack. there are, still in existence, cave paintings of such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relatively modern times. the penobscot indians, for example, less than a hundred years ago, wore deer masks and horns when performing rituals for the same purpose. the mandan indians' buf-falo dance is anoth

st christian churches were being constructed, the only artisans available to build them were from among the pagans themselves. in decorating the churches these stonemasons and woodcarvers very cleverly incorporated figures of their own deities. in this way, even if they were forced to attend the churches the people could still worship their own gods there. there are many of these figures still in existence today. the goddess is usually depicted as very much a fertility deity, with legs spread wide and with greatly enlarged genitalia. such figures are usually referred to as shiela-na-gigs. the god is shown as a horned head surrounded by foliage; known as a "foliate mask, and also sometimes referred to as "jack of the green" or "robin o' the woods. incidentally, these carvings of the old god

nly put out what has been put in. so where does that leave us? the dream is complex, well orchestrated and imaginative. the only possible source, apparently, is what jung termed the "unconscious, or "higher spiritual mind. we now know this part of our mind or consciousness as the super-conscious. are dreams important? the mere fact that they occur gives them a certain importance. no facet of your existence is totally trivial. however, when you consider the source of your dreams, the great importance of them becomes increasingly clear. for many people the dream state is the only medium available to the higher mind for it to reach the consciousness. thus every night it is busy trying to get its message across. your higher self is expending a lot of time and effort in forming and transmitting

ars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he who is at the beginning and the end of time. i am in the hgat of the sun and the coolness of the breeze. the spark of life is within me as is the darkness of death; for i am the cause of existence and the gatekeeper at the end of time. lord-dweller in the sea, you hear the thunder of my hooves upon the shore and see the fleck of foam as i pass by. my strength is such that i might lift the world to touch the stars. yet gentle, ever, am i, as the lover. 1 am he whom all must face at the appointed hour, yet am i not to be feared, for i am brother, lover, son. death is but the beginni

-in-command called the maiden and the green appendix a: wiccan denominations/ 227 man. they do not have first, second and third degrees as such, but "apprentices 'sealed and sworn' witches and elders "we view the craft as a priesthood with a ministry and our principle job, as witches, is to help others find pathways to religious experience and to their own power" the deboran tradition has been in existence for at least seven years, as of this writing, and was founded by claudia haldane. further information may be obtained from erinna northwind, eregion grove, p.o. box 114, nahant, ma 01908. dianic feminist wicce a tradition started by ann forfreedom that is both religious and practices magick. it includes both female and male practitioners('it is not lesbian oriented and not separatist" st

BUDGE E

ont j'ai occult les mes, que j'ai mis la suite d'osiris pour le d fendre, pour escorter ses images, pour an antir ceux qui l'attaquent, si bien que le dieu hon est toi, osiris, derri re toi, pour te d fendre, pour escorter tes images, pour an antir ceux qui l'attaquent, si bien que hon est toi, osiris, que sa est toi, khontamentit, vous dont les formes sont stables, vous dont les rites assurent l'existence, vous qui respirez l'air [de vos narines, qui voyez] de vos faces, qui coutez de vos oreilles, qui tes coiff s de vos coufi h, qui tes v tus de vos bandelettes, qui avez des revenus d'offrandes vous sur terre par l'office des pr tres du dieu, qui avez des champs vous de votre propre domaine, vous dont les mes ne sont point renvers es, dont les corps ne sont point culbut s, ouvrez vos cer

the legend which is written at each end of the oval as "the horizon) of the hidden country of sekri, which guardeth the hidden body (or, flesh" this mysterious oval is supposed to rest upon the bodies of two man-headed lion sphinxes set tail to tail; of these, however, only the heads and fore quarters p. 94 appear, one at each end of the oval. each sphinx is called af, and he is said "to have his existence from the voice of the great god" and "his work is to keep ward over his image" within the oval already described is stretched out at almost full length on the ground a monster serpent (see pp. 99, 103, which has two snakes' heads at one end of his body, and a bearded human head at the other (see 99; the text above his snakes' heads is mutilated, and all that can be made out satisfactoril

CALLING TO THE FIRST OF WITCH BLOOD

e, pl.knthe calling to the first of witch blood an invocation of cain by michael w. ford a short dedication to the luciferian sabbat and those seeking their own light within the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul

CASE PAUL F THE BOOK OF TOKENS

d, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the number

the word is hidden in thy heart. for this is the word creative, which calleth all things into being. here is a mystery, for the letter heh concealeth the word, and the word is as truly a vision as it is a voice. with me there is no difference between speech and sight. in very truth, i utter myself by seeing. unto the uninstructed the coming forth of the creative word is as a mist and a vapor. for existence is as a veil of concealment which hideth my true nature from their eyes. hidden and imperceptible is the essence of my being which sages call "concealed with all concealments [54] heh 7 by day, when thy senses busy themselves with their appropriate objects, if thou seest me at all, shall i be unto thee even as to thy forefathers, naught but a pillar of cloud, vague and uncertain, going b

llumination. none may grasp me; and to those who seek to capture me in the net of thought i am the eternal fugitive. yet though i elude pursuit, i am the source and support, even of the pursuers. i am, in truth, the food of all beings. the bread thou eatest is my body, the wine thou drinkest is my blood; for because creation took place with the letter heh, that letter is the ground of all created existence, the stuff from which every form is built, the supply for every need. 13 all this am i. therefore, though none may capture me in the net of thought, he shall speak truly who shall say, laying his hand on anything soever (whether men prize it, or scorn it as of no worth" dost ask me to show thee the lord? verily, in this shalt thou find him, if thou hast eyes to see [58] comment on heh* h

eans "fog, mist. 9 heh is called "the mother wherewith creation took place, because h is the second letter of the tetragrammaton, i h v h, and this second letter is attributed to binah, which is aima, the mother. heh conceals yod, because the letter-name heh, h h, has the value 10, the number of the letter yod. ten is concealed in four, the number of the sephirah chesed, because 4 implies the pre-existence of 1, 2 and 3 so that it may be taken as representing 1 plus 2 plus 3 plus 4, or 10. here the qabalah agrees with pythagorean number occultism. when chesed is considered to be the number 4, the "riches of the kingdom he concealed therein, because 10 is the number of the sephirah malkuth, the kingdom. 10 the phrase" to yield fruit, which sums up this paragraph, is another example of gemat

the arabic. its numeral value is 5, the same as the letter h "food, in hebrew is bag, b g, a word derived from the persian. its numeral value also is 5 [61] the meditation on vav* 1 as that which uniteth all things in the world of the manifest, i am rightly made known by vav, the nail. because i am all, and in all, therefore am i the link or bond which joineth together the parts of the fabric of existence. in all the universe there is no break. by bonds indissoluble each point is fastened to every other. 2 behind the separate existences is the unity of my being, which is as a net, gathering together all these many forms. nothing existeth alone; all things are in combination. manifestation requireth the appearance of separate parts. when i show forth my power, what i bring into existence m

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, m

y which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that t

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 we need to learn lessons in subsequent lives to right our mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician

s of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritual magick whether you are casting a simple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional re

ather married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of existence, bringing forth from herself in the first virgin birth the animus, or male, principle. for this reason, it is often the high priestess who casts the circle, though in some covens the goddess rules over the spring and summer and the horned god over the autumn and winter. other gods and goddesses there is a vast selection of gods and goddesses from many different cultures that you may choo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

r design, universal matters. these foci correspond with the forces within a particular cosmological framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional african thought, the universe is a densely structured realm of living entities and inhabitants, some visible, others invisible. according to most western interpretations, african spiritual systems can be transposed into three main categories: religion, magic, and witchcraft. these categories reflect the liturgical or practical emphasis of human-other worldly

eviating suffering emerged in african american culture. the centrality of healing in slave and postslavery narratives demonstrates the priority placed on collective responses to the diverse forms of affliction that blacks experienced. manifested as illness, bad luck, or inexplicable misfortune, affliction was often viewed as an imbalance in the otherwise harmonious social order on which a healthy existence depended. african american healers utilized a variety of therapies. sources from the late nineteenth and early twentieth centuries show a convergence of spiritual beliefs, supernatural traditions, and practical techniques in black healing practices. for many blacks, the distinction between spiritual healing and other forms of healing was often blurred. in order to be successful, a healer

that many of the spiritual practices that had originated with the slaves had an urban rebirth.[36] braving the severity of city life, blacks created institutions that helped them withstand the staggering disorientation of relocation. african american churches, fraternal associations, and clubs gave expression to diverse new cultural forms even as they tempered the vagaries of black people's urban existence. some cultural establishments became important sites for the survival of supernatural practices. black storefront churches, for example, sometimes served as institutional bases for conjuring traditions. spiritualist churches, which operated out of individuals f homes and rented commercial spaces, allowed some practitioners to maintain sources of livelihood and to promote their skills as

gic of the blues as a legacy of african-derived spiritual traditions in america. jon michael spencer has identified an africanbased theological structure in black blues styles. spencer views blues performers as "express [ing] their cosmology and religious ponderings in the blues" he and others have argued that the blues are an african american form of theodicy that attempts to reconcile\ 145\ the existence of evil in a world ruled and controlled by god, who is good.[50] it is often assumed that the blues originated in the "downhome" milieu, what one author has called a "place and time and a state of mind" the "land of jim crow and lynch law c of good music and getting religion c the smell of soil and farm" sharply countering this nostalgic, bittersweet vision of the south is the blues f ar

CHRONOLOGIA RORISPERGIUS

ic cathedral of notre-dame de paris. 1165 prester john letter addressed to manuel commentus, emperor of byznatium. c.1165- 1210 jehan bodel troubadour from provence. c. 1165- c. 1230 eleazar ben judah of worms. sodei razayya("secrets of secrets) in 4 parts -1st part is a study of creation (sod ma'aseh bereshit, containing an exegesis based on the 22 letters of the hebrew alphabet as the source of existence. the 2nd part, sod ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connection

COLLIER IRENE CHINESE MYTHOLOGY

e noisy creatures who were slipping and falling in the mud. in the hubbub, she began to deliver her most important instructions. as nuwa spoke, the clamor died down to a silent hush. the humans listened solemnly to her words. she spoke of the importance of marriage and a couple s obligations to each other. she told them how to make children and how to raise them. she wished them a long and joyful existence on their earth. as the goddess left, she expressed her fervent hope that they would make new people and live happily without her. then she ascended to the sky seated in a thundering chariot pulled by six winged dragons. to this day, people continue to marry and have children who brighten the world with their joyous laughter, just as the dancing mud dolls did in the days of nuwa. chinese

t times, yu the great changes into different shapes whenever necessary, including the forms of bears, humans, and dragons. unlike the demigods of ancient times, yu is the first to pass on his status as ruler 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

founder was siddhartha gautama, later known as the buddha. he taught that suffering was caused by greed, which can be overcome by thinking quietly (meditating. when a person dies, he or she will be reborn into another life (reincarnation. this cycle of rebirth can only be broken when a person has lived an exceptionally good life and has given up the natural human bonds and attachments to material existence. the novel journey to the west was based on the travels of a real person, a monk named san zang. sometime during the tang dynasty (a.d. 618 906, san zang took a pilgrimage to india which lasted seventeen years. he risked his life many times for the purpose of bringing back the buddhist scriptures to china. the fictionalized account of his travels, totaling eighty-one adventures, forms th

COMMENTARY ON THE SEAL OF THE NINE ANGLES

or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sophisticated concepts to which i have since been sensitized through my own work and the many brilliant examinations by other setians. first angle: unity. the concept of the universe as the totality of existence. note that this does not admit to monotheism (except in the sense of deism, because there is no room for conceptual distance between a god and a worshipper. the "laughing one" is azathoth, who is "blind" and an "idiot" because in a condition of perfect unity there is naught else to see, not any knowledge of anything else possible [understand, of course, that i was taking h.p. lovecraft's

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

ifestation of the "awakened" human psyche as energized by the messenger. it is thus that "satan" is known to humanity: a personalized reflection, as it were, of the results of the messenger's working. satan's other name (lucifer) is that of light and enlightenment, hence the "brilliance" of the nine angles. with the number four we have geometrically a threedimensional displacement in space. hence existence of matter and energy becomes possible. hence time becomes possible, as the measurement of change in matter and energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical repre

COSIMANO CHARLES ELEMENTARY PSIONICS

exists. it had better or i have just wasted some very good writing. by the fact of existing it has certain properties, for example it is a property of light that it causes heat when it hits something. the properties of this energy are somewhat less easy to define, but here are some of them. 1. it totally permeates everything. it exists in all things and through all things. it is inseparable from existence itself. in fact, it may define existence. everything that exists now, has existed in the past or will exist in the future contains this energy. this is why we get to hold conversations on the phone with dead people. 2. it can be made to, and has been observed to, travel along with electromagnetic energy, the electromagnetic energy acting as a carrier wave, much as a radio signal carries

ults. let us now consider how you may use this new-found ability for your benefit. one of the most important things you have learned with this practice is not merely the creation of lumps of psychic matter. you have also learned a technique which can be used to program your own etheric body to make it attract to you those things you desire. if, even after all this, you still have doubts about the existence of your etheric body, here is a simple experiment that you can do to prove to yourself that it does, in fact, exist. all that you have to do is to take your right hand and move it very slowly about an inch over the back of your left hand. did you notice a slight feeling as if there were an air current in between your two hands? that feeling was your etheric body. now walk over to a plant

g does not feel right, end the experiment immediately. break contact at once. so much for the problems. let us assume that you have the witness sample and the rate and are beginning to get a response from the subject. it is a good idea to avoid specific questions. you should already know all the specifics you need anyway. it is far more fun to ask general questions about the nature of his present existence. it is foolish to ask him anything about yourself. it is doubtful that he would know anything about you and it is unlikely that he can give you any information that would be of value to you unless it relates to what he did for a living while alive. for example, if you are a writer and you have managed to have written yourself into a corner in your latest novel, there is nothing wrong wit

COVENANT OF SAMYAZA

uished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of god, looked at the affairs of man and at the intervention of satanael, and were envious of their selfhood. we repented secretly that we had not had the courage to declare ourselves with satanael from the beginning, and continued our sterile existence under demiurge. we gazed upon the earth and longed for the joys of materiality, for the spirit alone is a limitation, and finds its realization within matter. our existence as pure spirit was nebulous. i, samyaza, say unto you, o man, do not forsake the carnal for the spiritual, for here there is a trap, and a prison leading back to the tyranny of demiurge. seek the spiritual within matt

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ere is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths, frequencies, of reality. this physical world is only one of them. these frequencies share the same space that our physical world occupies, in the same way that all the radio, television, and telecommunication frequencies broadcasting to your area are sharing the same space that your body is occupying now. they don't int

d cultures in phrases such as lost children' who have become disconnected from 'the father. the story of the prodigal son in the new testament is an obvious example. i believe that, symbolically, this is precisely what has happened and the consequences of that explain so much of the world we live in today. i feel it is impossible to appreciate what has happened unless we can open our minds to the existence of what we call extraterrestrial life. that can include an infinite variety of forms. all i mean by extraterrestrial is 'not of this earth- other civilisations, consciousness and lifeforms on other wavelengths which our physical senses cannot normally see or hear. for instance, while we may look at some of the other planets in this solar system and see apparently barren, lifeless, lands

p- for some a chasm- between their lower levels of consciousness inside the blocking frequency (the lower self) and their infinite potential outside of that frequency (the higher self. within the prison was this physical level and some non-physical levels to which we return between incarnations. the rest of creation has been denied to most people. you might see it as the human race living out its existence inside a box with the lid held down. we sit in the dark, believing that our potential, and creation in general, is limited to what is within that box, within that vibratory prison. infinity in potential and space is so, so close on the other side of the box lid, but we have not been allowed to see outside and we have not realised that there is an outside. over the thousands of years or m

f ancient legend, perhaps? they have double hip joints, very large foreheads, blue eyes, a small gap in the face rather than what we would call a mouth, and very big feet. make of all that what you will, but this could- could- be another expression of fourth dimensional beings operating on our frequency. it is certainly true that sumer was the origin of so much that was to shape human culture and existence. the christian belief in a son of god and a lamb of god dying so our sins could be forgiven can be found in sumer, babylon, and egypt. the idea of a lamb dying to forgive the sins of humanity originates from the sumerian belief that if you literally sacrificed a lamb on the altar, it would remove the sins of the people involved. while i was writing this book, i saw a picture in a newspap

u free nebula is also correct, but it is depicted from an angle which cannot be seen from the earth! dee was an adept and channeller of great renown and claimed to communicate with an 'angel with a wand, an extraterrestrial. the knowledge held within the secret society network has always been far- often centuries- in advance of what the mass of the people are allowed to know. the knowledge of the existence of america and its long term place in the plan was well known to these elizabethan adepts, as it was to those who guided columbus and the cabots, thanks to the fourth dimensional manipulators. the first permanent english settlement in north america was established at jamestown, virginia (named after elizabeth the 'virgin queen, in 1607. many members of the francis bacon family were among

DAVID ICKE CHILDREN OF THE MATRIX

s fighting for freedom and the fascists seeking a global dictatorship, you do not open your eyes to see the endless provable evidence that both "sides" were funded and controlled by the same people operating through wall street and the city of london. the story of "jesus" is another outstanding case, probably the best. the christian religion is based entirely on belief in the historical, literal, existence, of a jewish man who was born to a virgin mother, performed countless "miracles, died on a cross to save us all, disappeared from his tomb after three days, and then ascended to heaven to be with his dad. over the best part of 2,000 years, billions of lives on this planet have been controlled, limited, manipulated and directed by a belief that the jesus story actually happened. still tod

change took place in egypt, and the country passed rapidly from a state of advanced neolithic culture with a complex tribal character to two well-organised monarchies, one comprising the delta area and the other the nile valley proper. at the same time the art of writing appears. monumental architecture and the arts and crafts developed to an astonishing degree, and all the evidence points to the existence of a well-organised, even luxurious civilisation. all this was achieved within a comparatively short period of time, for there appears to be little or no background to these fundamental developments in writing and architecture."13 the question still to be answered is whether the incredible feats of building like the pyramids originate before the great cataclysms, which destroyed the lege

re it was covered with ice two miles thick some 7,000 years ago! yet antarctica was not "discovered" officially until captain cook arrived there in 1773 and it was not explored in detail until the 1950s. some of the mountain ranges in the piri reis map were not even found until 1952. reis said that he compiled his map from 20 older ones. flem-ath has also found astonishing evidence to support the existence of a highly advanced society thousands of years ago. he found that if you draw a line of longitude through the great pyramid at giza it crosses more land than anywhere else on the planet and this supports the ancient egyptian belief that the pyramid was the centre of the earth.36 flem-ath then realised that if the great pyramid is taken to be the centre of the 0 degree meridian, the long

hese are available through the david icke website 53 quoted in our haunted planet, p 80, from the book, worlds in collision 54 see the zecharia sitchin books, the 12th planet, stairway to heaven, the lost realms, when time began, the wars of the gods and men, and genesis revisited (avon books, new york. it is worth remembering, however, that for whatever reason, sitchin will simply not accept the existence of a reptilian or serpent race, despite the scale of evidence 55 the great pyramid mystery 56 our haunted planet, pp 132 and 133 57 ibid 58 the great pyramid mystery 59 ibid 60 the translations of zecharia sitchin 61 the great pyramid mystery 62 genesis, chapter 8, verse 4 63 r.a. boulay, flying serpents and dragons, the story of mankind's reptilian past. new revised edition (the book tr

the height of ignorance. albert einstein he ancient legends and accounts say that the highly advanced cultures of atlantis and lemuria were inspired by the knowledge brought by extraterrestrial races from many parts of the galaxy and other dimensions of the universe. when we open our minds to the suppressed knowledge, we understand that the world we think we live in is only one frequency range of existence. as i mentioned earlier, creation consists of infinite dimensions of life vibrating at different speeds. think of the frequencies of the countless radio and television stations broadcasting to your area now. they are all sharing the same space that your body is occupying. you can't see them and they can't see each other because they are vibrating to a different frequency. when you move t

DAVID ICKE THE BIGGEST SECRET

e got shares in that trucking company and i get a good return. shut up,youre making waves.the agenda i am exposing has been unfolding over thousands of years to its currentpoint close to completion, because humanity has given away its mind and itsresponsibility. humanity would rather do what it thinks is right for itself in the momentthan consider the wider consequences of its behaviour for human existence. ignorance isbliss, we say, and thats true- but only for a while. it may be bliss not to know a tornadois coming because you have no need to worry or take action. but while your head is inthe sand your bum is in the air, the tornado is still coming.if you looked up and faced it, disaster could beavoided, but ignorance and denial always ensure thatyou will get the full force and the most

starting point of this story of human manipulation and of the family lines whichorchestrate the great work. the more i have researched this over the years, the moreobvious it has become to me that the origin of the bloodlines and the plan for thetakeover of the earth goes off planet to a race or races from other spheres or dimensionsof evolution. extraterrestrial as we call them. if you doubt the existence ofextraterrestrial life then consider this for a moment. our sun is only one of some 100billion stars in this galaxy alone. sir francis crick, the nobel laureate, says there are anestimated 100 billion galaxies in our universe and he believes there are at least onemillion planets in our galaxy that could support life as we know it. think of what thefigure might be for the entire universe

for a moment. our sun is only one of some 100billion stars in this galaxy alone. sir francis crick, the nobel laureate, says there are anestimated 100 billion galaxies in our universe and he believes there are at least onemillion planets in our galaxy that could support life as we know it. think of what thefigure might be for the entire universe, even before we start looking at other dimensionsof existence beyond the frequency range of our physical senses. if you travelled at the3speed of light, 186,000 miles per second, it would take you 4.3 years to reach thenearest star to this solar system. it says much for humanitys level of indoctrination thatto speak of extraterrestrial life is to appear cranky, yet to dismiss it and suggest that lifehas only emerged on this one tiny planet is consi

below the surface. ahopi indian legend says that a very ancient tunnel complex exists under los angelesand this, they say, was occupied by a lizard race some 5,000 years ago. in 1933 g .warren shufelt, an la mining engineer, claimed to have found it.20 today, it is said,some malevolent freemasonic rituals are held in this tunnel complex. there has been amassive cover up by the authorities of the existence of these subterranean races andwhere they live. in 1909 a subterranean city which was built with the precision of thegreat pyramid was found by g .e. kincaid near the grand canyon in arizona. it was bigenough to accommodate 50,000 people and mummified bodies found on the site were25of oriental or possibly egyptian origin, according to the expedition leader professor s.a. jordan.21 numero

animals so they can bedetected by members of the same species. the pheromones in human women andiguanas are a chemical match.26look again at those figures at the start of the first chapter detailing the number ofplanets and stars that exist in the fraction of creation we know about. the number oflife forms in this galaxy alone is beyond imagination and thats only at the three-dimensional level of existence. if we judge possibility, as we do, only by what we seeon one little planet in one little solar system, our range of perception, imagination andvision will be so microscopic that an understanding of what is really happening to thisworld will be impossible. to that level of thinking the idea that a reptile race iscontrolling the planet from another dimension will be so far out as to beinc

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

strious manly p. hall' in september, 1990, and further called him 'masonry's greatest philosopher, saying "the world is a far better place because of manly palmer hall, and we are better persons for having known him and his work. manly p. hall said "freemasonry is a fraternity within a fraternity- an outer organization concealing an inner brotherhood of the elect. it is necessary to establish the existence of these two separate and yet interdependent orders, the one visible and the other invisible. the visible society is a splendid camaraderie of 'free and accepted' men enjoined to devote themselves to ethical, educational, fraternal, patriotic, and humanitarian concerns. the invisible society is a secret and most august [defined as 'of majestic dignity, grandeur] fraternity whose members

ircle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle compri

orld, lies in freemasonry, not in the white house or the congress. these symbols, built into the physical layout of government center in washington, d.c, represent the extent of that power. think of the many years these symbols have remained hidden from most people's knowledge; think of the millions of tourists which have walked on these streets during this time, without having any idea as to the existence of these symbols, not to mention their meaning! and, if you have ever driven a car in washington d.c. area, you will now understand why these streets seem to be laid out so weird! driving in washington d.c. can be a nightmare. now you know why. i will challenge any one to try and disprove this information. the odds against this happening accidentally are so astronomical and ridiculous! d

DAVIDSON DAN SHAPE POWER

eal effect from such virtual stimulations. there would be no drugs or physical pollutants which often lead to side effects. 4. discovery of geometries or patterns that might help to shunt additional energy into or around a near unity machine to drive it into a beyond unity condition. 5. interactions with the aether to control its flow into matter, thus altering its weight, characteristics or very existence. clearly, shape power has many possible uses and the avenues for discovery are wide open to those who wish to pursue the subject. dan has shared his knowledge so that others will be inspired and see the possibilities of how shape power can be used to improve our lives. introduction "shape power" is the ability of multi-dimensional shapes to manipulate the local space energy. in this trea

in this treatise i shall use the term "aether" to denote the local space energy field which permeates all space and time. the aether as a term and a concept is not currently accepted in academic circles because the aether was supposedly disproved back in the early part of this century by the michaelson-morley experiment. flaws in the experiment caused new experiments to be run which indicated the existence of the aether; however, the orthodox physics community has not accepted these results. additionally, research in the last 20 years has brought the aether back in a new guise called "zeropoint energy (zpe. i prefer the term aether because it connotes a much broader concept than zpe. we are surrounded by natural and man-made shapes. from the remarkable geometry of the atomic and sub-atomic

discusses my basic discovery of how shape power works and the energies (i.e, the aetheric forces) which drive the nuclear forces. 1.1 the aether fundamental to understanding shape power is how the luminiferous aether interacts with matter. the basic premise is that all matter is simply a special case of the all pervading universal energy filling all space; namely, the aether. over the years, the existence and understanding of aether has evolved as the basis for gravity and free energy effects at a micro and macro level. laboratory experiments have shown that superluminal energy and information transfer have been effectively accomplished via aetheric engineering, which effectively eliminates the theory of special relativity and its assumptions of a constant speed of light. aether can be mo

iminates the theory of special relativity and its assumptions of a constant speed of light. aether can be modeled as a superfluid which has little or no measurable viscosity. this model aether is developed in a later chapter where many of the basic universal constants describing physical phenomena with magnetic, electrical, and gravitic formulas are developed. my research over 35 years proves the existence of aether as a reality. modern physics has focused on the first experiments which michelson and morley did in the early part of this century showing no ether drift; however, the experiments were flawed in design and later experiments implied the validity of aether theory. later experiments by trouton and noble, sagnac, michaelson and gale, thirring and lenze, and fizeau, all imply that a

ood general healing adjunct. for this the us food and drug administration (fda) went after reich. they railroaded him into prison, got injunctions against him for using bogus (i.e, non-orthodox) medical treatments, burned reich's books nationwide, and finally destroyed reich. the fda claimed that orgone simply did not exist regardless of the mountain of evidence reich had accumulated to prove the existence of orgone. eventually dr. wilhelm reich died from all the pressures put upon him by the ruthless fda only a short time after he was released from prison on the trumped up charges of medical malpractice. 2.3.2 introduction to orgone energy at first reich thought that orgone energy was electrical in nature; however, further research and experimentation showed this energy was a totally new

DEITUS

g after women on friday night and then in church sunday morning asking god to forgive them for their sins when they know they will be back out the following weekend doing what they have always done. the satanist rejects them because they are hypocrites, and judges them by the standards they have set. why, you may ask, does the satanist call himself a satanist if he does not believe in the literal existence of the devil? the satanist, of course, recognizes the importance of ritual and ceremony to satisfy certain human emotional needs. he sees nothing wrong with religion, and in fact considers it essential to human behavior, but recognizes that churches have used religion to manipulate the masses into obedience to their will. the satanist chooses his own god, one which will not make him feel

, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence anyone who comes in contact with it. i suggest that this form of magnetism or mesmerism which is responsible for a place or object developing an aura makes it possible that a god or demon will take on an identity, apart from the magician, as a thought-form. this is essentially a subjective existence, rather than objective existence, and the spirit is fundamentally archetypal in nature, but through the magician s subconscious mind the spirit may assume an identity separate from the magician who summons him and act independent of the magician s will. it is for this reason that certain repressed individuals who have experimented casually with the occult have had horrific experiences an

rs may be wildly different, but each is unique. asmodee, asmoday, and asmodius; astarot, astaroth, astarte, and ishtar; satan, shaitan, shiva, and set are each unique archetypal forms. the archetypal spheres and archetypal spirits i have described thus far exist (subjectively) because man has defined them to exist. some will argue that these gods and demons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has been passed down in religion and mythology. it is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods a

l dictum. in truth, all aeons are one aeon. they differ as waves of an ocean. the ocean in this analogy is the universal subconscious the source consciousness from which conscious thought arises. the aeons affect all humanity since they exist in the universal subconscious. like waves of the ocean, each aeon causes new aeons to form. we may speak of a particular cycle in which many aeons come into existence. the ocean of the universal subconscious has tide currents of its own. when the tide is coming in the cycle is one of restriction and when the tide is going out the cycle is one of expansion. the number and frequency of aeonic words is greater near the start of a cycle because of the change in the current from one of restriction to one of expansion. it is for this reason that the aeon of

DEMONIC BIBLE

out toward other planets around other stars. we need to dream great visions again, as we need to strive to make these visions real. thus, do we need to become inspired by greatness- we need to dream of and create new civilizations, new aeons, new empires to stretch ourselves in, to explore and discover, and to use to create an entire new species of higher beings who are fulfilling the promise of existence latent within them. in essence, we need to capture and express the numinous itself and mould that numinous through a unique work or works of art. anything less than this is unworthy of us. preface to the second edition it has been four years since the demonic bible was first released on the internet. since then, it has influenced the lives of many individuals. those who have experimented

o being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described 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 f

the magical art in the course of a man's life, there are moments of clarity and there are moments of darkness. at his mental peak, he experiences great clarity of thought and profound realization. and at his low, he experiences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective existence of spirits or demons, ritual magic is a way to control the mind. without the use of drugs or chemicals, the magician controls directly his level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his i

s level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his invocations. as a magician progresses in the magical art, he gains control over his emotions and experiences more "peaks" than "lows. the objective existence of spirits or demons does not need to be proven in order to show the effectiveness of magic. parapsychologists have shown, through years of research and investigation which only the most cynical will deny, the definite existence of telepathy or mental communication. the human brain operates, like a radio, receiving the brain waves "broadcast" by others of similar frequency. for this reas

" is often used by the mundane, he who is called a "genius" is said to be under the influence of an intelligence, daemon, or genie. if demons do not exist objectively (only subjectively, then the question arises: how can we explain sudden knowledge acquired through contact with a spirit? parapsychologists, in the study of telepathy, clairvoyance, and precognition, have only been able to prove the existence of telepathy. the reason for this is that, while there is a great deal of evidence concerning the precognition of future events, it can always be attributed to telepathic communication. the same is true of clairvoyance and clairaudience. the clairvoyant who sees the spirit of a woman's dead grandfather standing beside her does not see the actual spirit of the man but, instead, reads the

DIABOLUS

th ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from the heavenly realm to choose his own devices within the physical and spiritual world. ahriman has free will to choose his own path, to become in both planes of existence based on that desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make beneficial sacrifices to darkness. according to plutarch12 magicians would ground

desire and yearning for whatever she comes across by her senses. the nature of az is also considered to be disorderly motion19 which makes reference to counter clockwise movement, chaos and antinomianism. zaehner writes that- the demon az is a buddhist rather than a zoroastrian idea; there is no trace of it in the avesta. in buddhism, on the other hand, the root cause of the chain of conditioned existence is avidya, ignorance, and its principle manifestation is trshna, thirst, which means the desire for continued existence. furthermore, az represents the ideal and concept of self-deification through a willed existence, that the trshna concept is one of vampirism and desire. thus az represents the left hand path as a rite of passage of becoming. continued existence is essentially the survi

l cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the de

ught with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was cast unto the earth, and his angels were thrown down with him. apocalypse 12: 7-9 this leaves a question of subjective and objective planes of existence. if satan had awoken his state of independence, to think differently then could heaven truly be something which existed objectively, even within a spiritual or aethyric sense? could heaven only be a subjective term as would be hell, while what is one to an individual may be different to another? here we see the transformative state of satan from angel to then demon, thus he embodied both

ey seemed to almost warn against such sexual workings to evoke and create demons, in rex de arte regia describes two workings to produce belial and asmodee by means of solitary masturbation. this is possible in the area of controlling and focusing the will in the essence or goal behind the demon in question, but crowley warned others of this operation as it can cause the spirit to gain a separate existence and to astrally vampirize it s creator if not bound and focused correctly. we see with reference to samael and lilith, a working aleister crowley conducted with his scarlet woman, one of which brought to excite his kundalini or magick fire. this serpent is controlled starting at the base of the spine and moving upward, thus allowing for ecstasy and power. in the magical record of the bea

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

rs, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ai

a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral pl

e, magickal character. book of shadows: a collection of rituals, prayers, charms, and other magickal information compiled by a witch (q.v) or group of witches. it varies from coven (q.v) to coven. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concen

enochian (q.v) name for the spirit of earth. natural law: a sequence of events in nature that has been observed to occur without variation under the same conditions. natural law is the basis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the ultimate unknowable deity, beginning with ain, or no-thing understandable, then the ain soph (q.v, or the quality of limitlessness. the third veil is the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more than a piece of fold

le (q.v) and water (q.v) and is ruled by the planet neptune (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color crimson. keywords include: impressionably, emotionally, vaguely, idealistically, spiritually, with compassion. place of comfort: a special place within a magickal circle for a couple to engage in sex magick (q.v. plane, astral: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed t

DION FORTUNE CEREMONIAL MAGIC UNVEILED

introduction to the second edition of her husband's translation of the qabalah denudata refers, in explicit terms, to the mystery school he founded, and intimates that admission may be obtained thereto by applying to her, care of her publishers, and when she publishes a pamphlet for propaganda purposes in the united states which is even more explicit, who am i that i should plead ignorance of the existence of such an order? and when w b. yeats says, in his autobiography, that the order founded by mr. mathers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave a

; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which

DION FORTUNE MYSTICAL QABALA

y writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 x

siah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the bri

. it will be seen from the foregoing that each sephirah will therefore consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for the sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive divine emanations which constitute creative evolution; whereas the paths represe

general and the prophetic books in particular. is there any good [page 28] reason why initiates of the present day should put all this knowledge into a secret box and sit upon the lid? if they consider that i am wrong to give accurate information upoo matters which they consider their private preserve, i reply that this is a free country and they are entitled to their opinion. chapter v negative existence 1. the esotericist, when endeavouring to formulate his philosophy for communication to others, is confronted by the fact that his knowledge of the higher forms of existence is obtained by a process other than thought; and this process only commences when thought is left behind. consequently it is only in that region of consciousness which transcends thought that the highest form of trans

eings. 3. for the purposes of their system, therefore, they draw a veil at a certain point in manifestation, not because there is nothing there, but because the mind, as such, must stop there, when the human mind has been brought to its highest stage of development, and consciousness can detach itself and, as it were, stand upon its own shoulders, we may be abie to penetrate the veils of negative existence, as they are called. but for all practical purposes we can understand the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation

DION FORTUNE PSYCHIC SELF DEFENSE

each other, and the last that was heard of miss x. was that she had been removed to a nursing-home in the country with a severe mental breakdown. taken separately, any of the incidents in this strange eventful history can be explained away, but taken together they make a curious story, especially when it is remembered that without any previous information a psychic investigation had "spotted" the existence of a person with abnormal faculties who was interested in mr. c. cancer is a disease upon which certain occult hypotheses throw a good deal of light. it is believed to be a disease of the etheric double, not of the physical body, and that a "cancer elemental" is the infective factor. to prove or disprove anything concerning the foregoing story is impossible, but the following occult hypo

o cope with. i stirred slightly, and the creature evidently objected to being disturbed, for it turned its long snout towards me over its shoulder, and snarled, showing its teeth. i had now "got the wind up" properly; but i knew that everything depended on my getting the upper hand and keeping it, and that the best thing i could do was to fight it out now, because the longer the thing remained in existence, the stronger it would get, and the more difficult to disintegrate. so i drove my elbow into its hairy ectoplasmic ribs and said to it out loud "if you can't behave yourself, you will have to go on the floor" and pushed it off the bed. down it went, meek as a lamb, and changed from wolf to dog, to my great relief. then the northern corner of the room appeared to fade away, and the creatu

this time there came an opportunity most effectually to "settle" with my antagonist. fortunately for all concerned, i had enough sense left to see that i was at the dividing of the ways, and if i were not careful would take the first step on to the left-hand path. if i availed myself of the opportunity to give practical expression to my resentment, the wolf-form would be born into an independent existence, and there would be the devil to pay, literally as well as metaphorically. i received the distinct impression, and impressions are important things in 24 of 103 psychic matters, for they often represent subconscious knowledge and experience, that once the wolf-impulse had found expression in action, the wolf-form would sever the psychic navel-cord that connected it with my solar plexus

ant one. i had to forgo my dearly-loved revenge and allow harm to be done to me without defending myself, and i also had to summon and absorb a wolf-form which, to my psychic consciousness at any rate, looked unpleasantly tangible. nor was it a situation in which i could either ask for assistance nor expect much sympathy. however, it had to be faced, and i knew that with every hour of the thing's existence it would be harder to deal with, so i made the resolution to let the opportunity for revenge slip through my fingers, and at first dusk summoned the creature. it came in through the northern corner of the room again (subsequently i learnt that the north was considered among the ancients as the evil quarter, and presented itself upon the hearthrug in quite a mild and domesticated mood. i

th? it must be clearly realised that any mating between a human and a non-human is a hopeless proposition. in the first place, it can only be the preamble to a divorce, because non-humans are promiscuous in their sexual habits; and, secondly, there is nothing in the nature of a non-human that can satisfy the higher aspirations of the human. we must not allow the human form to mislead us as to the existence of a human soul. a non-human is a pet animal, not a fellow-creature. that, frankly, is the only possible ground upon which they can be approached. if we expect no more of them than we should of a pet bird, if we manage them as we should manage a kitten, we have got as near to the solution of the problem as we are ever likely to get until the dark angel mercifully restores them to their o

DONALDTYSON BLACKMAS

ting on the cross. black masses formed a part of the religious practices of the late anton szandor lavey and his los angeles based church of satan, founded in the 1960s, in the sense that these rituals were performed in honor of the devil and involved a parody of the church mass. however, lavey always asserted that his black mass was not intended to defile the christian god, because he denied the existence of such a god. since the deliberate degradation and defilement of christianity is one of the key features of the true black mass, the mass performed in the church of satan falls short of perfection. the concept of the black mass has no meaning outside of christianity. it was a fantasy created by the priests of the inquisition as the worst thing they could possibly accuse supposed witches

DONALDTYSON CHAKRAS

eally not a chakra at all, is called the sahasrara, and is located just above the middle of the top of the skull. its name means thousand-petaled lotus. the sahasrara is often represented as a flower with countless petals that lies spread out over the top of the skull. it is important to understand that the chakras are not parts of the human body. they are esoteric centers of power that come into existence when they are pierced by the ascending of kundalini shakti, which is both an energy and a goddess. once activated, the chakras are like beads on a vertical string, or flowers on a central stem, called the shushumna, which is described in eastern occult texts as a hollow tube. inside this tube is a narrower tube called the vajrini nadi (nadi means channel, and inside this a still finer tu

DONALDTYSON ELEMENT

ysical exhaustion on the magician's part is the only limit to this type of love play. sylphs are most often employed in searching out occult knowledge by magicians. these spirits have access not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes or undines. sylphs are emotionally detached from human desires and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are best left uncalled. on those occasions when you wish to cause destruction

DONALDTYSON MIRACLES

a miracle transcends such laws. if a miracle can be explained by physics, it is not a miracle. for an event to be miraculous, the cause of the event must transcend the natural universe, in which the ordinary physical laws function. but all existing things are a part of the universe, so nothing that exists can be the source of miracles. only something that does not exist, something that transcends existence, can produce a miraculous event. and the only thing that transcends the universe is the 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

knowledgement that not everything can be understood. this admission terrifies scientists and philosophers alike, because they operate on the underlying but largely unexpressed assumption that even though they do not know everything at present, they have the potential to know everything eventually, given enough time for the evolution of the human intellect, and sufficient study and experiment. the existence of miracles puts the lie to this conceit. miracles will never be understood. they leap over the boundaries upon which science and philosophy are founded. they mock causality and the experimental method. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-wit

ts the lie to this conceit. miracles will never be understood. they leap over the boundaries upon which science and philosophy are founded. they mock causality and the experimental method. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism

DONALDTYSON NOMICON

ey 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, 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 my

in the reality that may underlie the cthulhu mythos should study grant's outer gateways and his nightside of eden, both recently reprinted by skoob books. a very clear distinction must be made between the underlying mythic current that lends lovecraft's stories their intuited sense of plausibility, and the actual details contained in the stories, most of which are completely fictional and had no existence outside of lovecraft's fertile imagination. the actual names and characteristics of the great old ones are fictional. the places associated with them, such as the plateau of leng, are fictional. the book the necronomicon is fictional. perceiving that so many gullible human beings were willing to believe that such a book as the necronomicon existed, writers came along who wrote collection

DONALDTYSON UFO

unidentified flying object. attempts to demonstrate that these fuzzy blobs or dots of light represent alien spacecraft are doomed to failure before they begin. so let's recap. ufo means unidentified flying object, and there have indeed been many of these reported throughout human history. in recent times, the term has incorrectly been used as a synonym for alien spacecraft. soft evidence for the existence of ufos consists of eye-witness accounts or hearsay versions of those accounts. the value of these accounts depends completely on the credibility of the witness. but human beings often lie, and often make mistakes, and often see things that are not really there. they tend to be influenced by what others believe, and by what others want them to believe. so the worth of even the best eye-w

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

receded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters comprising chiefly prayers, and which dealt on a larger scale with the welfare of the departed in the next world, and described the state of existence therein and the dangers which must be passed successfully before it could be reached, and was founded generally on the religious dogmas and mythology of the egyptians. the title of "book of the dead" is usually given by egyptologists to the editions of the larger work which were made in the xviiith and following dynasties, but in this introduction the term is intended to include the gene

ng; but now where are their places" the hieratic text is published with a hieroglyphic transcript by maspero in journal asiatique, s r. viii me, t. xv, p. 404 ff, and tudes gyptiennes, t. i, p. 173; for english translations, see trans. soc. bibl. arch, vol. iii, p. 386, and records of the past, 1st ed, vol. iv, p. 117. 3 according to the westcar papyrus, herutataf informed his father khufu of the existence of a man 110 years old who lived in the town of tettet-seneferu: he was able to join to its body again a head that had been cut off, and possessed influence over the lion, and was acquainted with the mysteries of thoth. by khufu's command herutataf brought the sage to him by boat, and, on his arrival, the king ordered the head to be struck off from a prisoner that tetteta might fasten it

wearing apparel, and thousands of oxen" now from this monument it is evident that already in the iind dynasty a priesthood existed in egypt which numbered among its members relatives of the royal family, and that a religious system which prescribed as a duty the providing of meat and drink offerings for the dead was also in active operation. the offering of specific objects goes far to prove the existence of a ritual or service wherein their signification would be indicated; the coincidence of these words and the prayer for "thousands of loaves of bread, thousands of vases of ale" etc, with the promise "anpu-khent-amenta shall give thee thy thousands of loaves of bread, thy thousands of vases of ale, thy thousands of vessels [1. wiedemann, aegyptische geschichte, p. 170. in a mastaba at s

example, noticed that the coffin of mycerinus, preserved in the british museum, had been declared by certain egyptologists to be a "restoration" of the xxvith dynasty, rather than the work of the ivth dynasty, in accordance with the inscription upon it; but like dr. birch he was of opinion that the coffin certainly belonged to the ivth dynasty, and adduced in support of his views the fact of the existence of portions of a similar coffin of seker-em-sa-f, a king of the vith dynasty. recently, however, an attempt has again been made (aeg. zeitschrift, bd. xxx, p. 94 ff) to prove by the agreement of the variants in the text on the coffin of mycerinus with those of texts of the xxvith dynasty, that the mycerinus text is of this late period, or at all events not earlier than the time of psamme

i, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopolis of the greek writers (h?liou'polis, strabo, xvii, 1, 27, 28; herodotus, ii, 3; diodorus, i, 57, 4. 2. maspero, unas, ii. 591, 592; and compare pepi i, ii. 690, 691. 3. see line 596. 4. 5. maspero, pepi i, 1. 465, 466. 6. the pyramid of pepi ii, 1. 665. 7. in reading egyptian religious texts, the existence of the heavenly annu, which was to the egyptians what jerusalem was to the jews, and what mecca still is to the mubammadans, must be remembered. the heavenly annu was the capital of the mythological world (see naville, todtenbuch (einleitung, p. 27, and was, to the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divin

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valeria

ELLIS LOW TWELVE 1907

r is permitted to ask any outsider to join the order and no man can be admitted if in a secret ballot a single vote appears against him. in order to show the beneficent character of the order, viii introduction the following landmarks or unchangeable laws are quoted from the list given by dr. mackey "every candidate for initiation must be a man, free born and of lawful age; he must believe in the existence of god as the great architect of the universe; he must believe in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachusetts, in 1856, at the centenni

mp, and it was with a curious shock that i recognized the very spot where i had seen geronimo emerge from the gloom and hold his confab with vikka, when he joined him a few moments later "strange 1" i muttered "if there is anything in signs, i 62 low twelve should accept this as indicating that something of the kind is going to happen again" there are few of us whose experience has not proved the existence within this marvellous make-up of ours of something akin to that vague faculty which has been called the sixth sense. on no other theory can many things be explained. i had held my crouching posture only a minute or so when the absolute certainty came over me that some one was near. i glanced in every direction and listened intently, but did not see nor hear the slightest thing that coul

spitals. in the latter part of 1863 a mason's relief association was organized by hiram lodge. its object was to look after the sick and wounded masons and to provide, as far as possible, clothing, food and medicine for the needy. it was agreed that the federal soldier who was a mason should receive the same care and attention as the confederate soldier, whenever it was possible to reach him. the existence of this association was known to masons only. the good which it did will never be fully known in this world. as bearing upon this interesting subject, the following is an extract from the key stone, a masonic paper published in raleigh during the war "masonic dinner to prisoners.-on or about february 22, 1865, several hundred prisoners of war were stopped at raleigh for a few days. a lar

first meeting with a brother in the territory, and we employed the time we were together in relating each to the other his masonic experience, and bearing mutual testimony to the satisfaction we had derived from the order, and to its peculiar adaptability to our condition in this new country. a friendship was thus formed through the instrumentality of masonry which could not otherwise have found existence. xiv true to his oath-a legend of the new jersey coast rev. william hollinshed is a retired clergyman of the presbyterian church, and at this writing is proprietor of the burnbrae house, a summer resort about two miles from the little town of sparta, sussex county, n. j. i spent the month of june, 19o6, at the burnbrae, and formed a high regard for mr. hollinshed's ability and christian

governor clinton committed suicide in 1828 because of his remorse for sanctioning the death of morgan. only a few months before his death he had declared that free masonry was no more responsible for the acts of unworthy members than any other institution or association. no occurrence, however tragic, is safe from misuse by the politicians. more than a hundred anti-masonic newspapers sprang into existence, whose venomous opposition was beyond description. chief among these was the albany evening journal, under the control of thurlow weed, a representa202 the abduction of william morgan tive of monroe county in the legislature. no language was too inflammatory for this and the other papers. on october 7, 1827, the body of a drowned man was found on the beach of lake ontario, forty miles fr

EMPERORS NEW RELIGION CHURCH OF SATAN

dmission to adulthood (the church of satan has a concept of children vs. adults, as evidenced by the satanic baptisms, which come in those two forms, etc. are absent from the available material. such rituals serve to sustain a religion and reinforce its ideology. the emperor s new religion copyright 2002 ole wolf page 6 of 30 michael aquino s explanation above is believable, but after 36 years of existence it is surprising to conclude that rituals that actualize the ideology still have that little weight. this topic is discussed further in section 1.4, lacking rituals. a complete analysis of the church of satan s rituals is beyond the scope of this article, but compared with rituals known from other religions the church of satan s rituals are considerably shallow: there is only limited cor

r than faith. the church of scientology is an unmistakable example, as the reference to science is embedded in the religion s very name, but many other groups revolving around ufos, pyramid healing, astrology, psychokinesis, etc. also claim scientific evidence. again, they may dislike the term religion, because it sets them on an equal foot with traditional religions which admit their faith-based existence. the church of satan has similarly claimed validity in science, and in the cloven hoof blanche barton not only claims connection with science but equates followers of the religion with scientists: scientists need that ineffable combination of rigid objectivism and precision in their observations, unsullied by expectations or projected hopes, and a dreamer s mind, capable of imagining met

y people that are socially well-integrated [31, p. 50) a distinct group of people have received priesthood or magistrate degrees as honorary titles. most known among these are perhaps sammy davis, jr, king diamond, and marylin manson. the exact reason for their honorary titles is somewhat unclear. sammy davis, jr. was jewish; king diamond s personal belief that centers around an afterlife and the existence of a human soul seems at odds with the church of satan s fundamental stance even when the ambiguity of its ideology is considered; and marylin manson s outcast style conflicts with the church of satan s elite image and besides, he later publicly distanced himself from the church of satan. these individuals have certainly made accomplishments in the real world by figuratively raising the

rch of satan [2, pp. 427 429. hence, the church of satan cannot demand payment from anyone, because there is no organization to receive the payment. only it name exists as a group description, somewhat like the term christianity can exist without a living christ. church of satan officials and members argue that evidently the church of satan exists, because the members are right there to argue its existence. this is a valid argument, but it addresses a quite different issue. the argument proves that followers exist that embrace the satanic ideology (ambiguous as it may be, but it provides no proof that the church of satan exthe emperor s new religion copyright 2002 ole wolf page 24 of 30 ists as a legal organization that can demand payments. it should perhaps be kept in mind that the church

t can demand payments. it should perhaps be kept in mind that the church of satan is far from alone in financial speculations, which appear to be the rule rather than the exception among religious groups. the church of satan is perhaps one of the lesser players as far as financial scam is considered. it would therefore be incorrect to conclude that money forms the church of satan s motivation for existence, simply because the organization does not pursue financial gains that aggressively. but, it would be equally incorrect to state that the church of satan has no interest in scamlike financial activity. 12. an ideological scam? it was argued in section 2, a new religion, that the church of satan provides a religion that is so vaguely defined that virtually any interpretation is readily pos

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ions of the witchfinders. as protestantism secularized (denied sacred value to) the world, and the acceptance of scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system of natural law, leaving the world to govern itself by that law. by implication, god was divorced from the world, and supernatural events did not occur; rather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; and, in turn, prayer did not reach go

, including most of the founding fathers of the united states.benjamin franklin, thomas jefferson, and george washington. in the nineteenth century, the skeptical view of the supernatural became the cornerstone of the freethought movement. this minority movement impacted every level of intellectual and theological thinking at that time. theologians regularly began their courses with proofs of the existence of god; preachers debated village atheists; evangelists strengthened their efforts to reach the godless masses. in the midst of the debate between traditional religionists and freethinkers, a few people (known as spiritualists) proposed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was

their efforts to reach the godless masses. in the midst of the debate between traditional religionists and freethinkers, a few people (known as spiritualists) proposed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was part of one larger natural world. to demonstrate and prove scientifically the existence of this larger universe, spiritualists turned to mediums.people with special access to those realms once called the supernatural. entering a trance-like state, these mediums would bring forth messages containing information that seemingly could not have been acquired by normal means. the mediums manifestations of a wide variety of extraordinary phenomena seemingly pointed to the existenc

riage between spiritualism and psychical research by some, while others might call it a scandalous, illegitimate affair. spiritualism, and the movements it spawned, most notably theosophy, uncovered the phenomena, which psychical researchers observed, analyzed, and reported on. with an increasingly sophisticated eye, psychical researchers researched, catalogued, experimented with, and debated the existence of psychical phenomena. these researchers understood that psychic events, if verified, had far-reaching implications for the understanding of the world and how it operated. over the years psychical researchers amassed a mountain of data and reached a number of conclusions, both positive and negative. on one hand, researchers positively documented a host of basic psychic occurrences (tele

, sloppy methodologically, or conspirators with the mediums. both spence s encyclopedia of occultism and fodor s encyclopedia of psychic science were published during a time when the interest in physical phenomena was peaking. spence wrote from a spiritualist perspective, and was very hopeful that scientists would find the means of proving the validity of physical phenomena. he fully accepted the existence of materializations, teleportations, and apports. fodor s work, written just a decade and a half later, acknowledged the element of fraud in spiritualism, while at the same time, retained the prominent psychical researcher s confidence in the larger body of data gathered by his colleagues. since fodor and spence even as fodor was writing, however, a revolution was starting within the ran

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

imagined. maeterlinck considered survival proved but was uncertain as to the possibility of communication with the dead. between the telepathic and spirit hypotheses, he could not make a choice in favor of the latter. he admitted that: the survival of the spirit is no more improbable than the prodigious faculties which we are obliged to attribute to the medium if we deny them to the dead; but the existence of the medium, contrary to that of the spirit, is unquestionable, and therefore it is for the spirit, or for those who make use of its name, first to prove that it exists. he added that in his view there were five imaginable solutions of the great problem: the religious solution, annihilation, survival with our consciousness of today, survival without any sort of consciousness, and survi

(see magi, or, according to philologist skeat, from greek megas (great, thus signifying the great science. it commonly refers to the ability to cause change to occur by supernatural or mysterious powers and abilities. in the twentieth century, magic has been more stringently defined as the ability to create change by an act of the will and the use of the cosmic power believed to underpin physical existence. contemporary magicians also distinguish between high magic and low magic. the latter refers to using magic to make changes in the mundane world, from concocting love potions to drawing money to oneself. the former refers to disciplined change of the self, and practitioners of high magic compare it to yoga. early history until a few centuries ago, most people lived in what they considere

the magic of the human being independent of rite or formula; and the magic that demands a person of special powers and the use of ritual. a. lehmann believed magic to be a practice of superstition, founded in illusion. the magic force many peoples have spoken of the operation of a magic cosmic force.something that impinged upon the thought of man from outside. many tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed magic power. in melanesia a force called mana, transmissible and contagious, could be seen in the form of flames or could even be heard. th

the public s fascination with magic. in 1999, magician david blaine stirred up extreme media and public attention by burying himself alive for a week. the media kept close guard to make certain no tricks were used, and blaine became a cult-hero by lasting out the week and conducting exclusive interviews with television and newspapers. as the battle rages between those who have come to accept the existence of psychic phenomena and those skeptical of all such claims, both sides have attempted to make use of the work of the magicians. skeptics have pointed to the exposures of fraud as a good reason to dismiss all claims of paranormal occurrences. believers, on the other hand, have pointed out that magicians have done a good job in helping them to uncover fraud and drive fakes from the arena

he had nothing whatever to do with the official muhammadan religion of the mosque; the village has its regular staff of elders.the imam, khatio, and bilal.for the mosque service. but the pawang is quite outside this system and belongs to a different and much older order of ideas; he may be regarded as the legitimate representative of the primitive medicine-man, or village- sorcerer, and his very existence in these days is an anomaly, though it does not strike malays as such. the pawang is a person of very real significance. in all agricultural operations, such as sowing, reaping, irrigation works, and the clearing of jungle for planting, in fishing at sea, in prospecting for minerals, and in cases of sickness, his assistance is invoked. he is entitled by custom to certain small fees; thus

EVERBURNING LAMPS

forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyp

d transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult inspiration "poeta nascitur non fit" but i should add "magus nascitur non solum fit" no accident of birth alone can make a magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to

s of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the m

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

relate it straightforwardly, and i hope readers will take it in the same spirit. no single person on this earth is guiltless of believing something that isn t so. as i wrote this book, i tried to keep in mind these wise words from scientist and author henry h. bauer: foolish ideas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences we are likely to encounter in quotidian reality. god and the angels are in heaven, spiritual entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way

an catholic faith. they themselves were not that interesting; what made them worthy of attention and reflection was this curious paradox: to the man who had (unwittingly) created them, they had a nearly certain independent reality; to virtually any independent observer, there could be no question of who had brought them (for whatever reason) into the world and to whom they owed what passed for an existence. yet keith was not crazy. nor, according to psychological surveys of other space communicants who attend the laramie conferences, are his fellows. the evidence from this and other psychological inventories tells us that we can be mentally well and yet hold beliefs and, more dramatically, have vivid experiences that are far outside the mainstream, far outside our conventional understandin

exotic ufo sightings; in other words, they are pretty much indistinguishable from their fellow citizens. consequently, channelers look more like candidates for subjective experience, and in- introduction xv deed to every indication channeling is just that. it is not veridical (that is, independently witnessed or otherwise shown not to be a subjective experience; no channeling entity can prove its existence, and the information provided through the channeling process is susceptible to neither verification nor falsification. the authority of the channeling entity rests solely on its self-identification. if you believe he, she, or it is a discarnate atlantean, space alien, or ascended master, you will believe what he, she, or it has to say. if you choose not to believe any of that, the channe

hair and wearing a white robe and sandals, abram looked biblical. he came more clearly into focus after bromberger had undergone a period of meditation and reflection. a student of the great psychologist and philosopher c. g. jung, bromberger used a process she learned from jung's writings active imagination to bring abram into her life. in time she came to feel that he had a kind of independent existence. she told rojcewicz that sometimes i feel he can be a force opening me on purpose to make me stretch myself, and work myself, and sometimes i get frustrated with it. on the whole, however, she was convinced that abram was a positive influence in her life. further reading rojcewicz, peter m, 1984. the boundaries of ortho- doxy: a folkloric look at the ufo phenomenon. ph.d. dissertation. u

believed he had communicated with affa, though swan insisted he had not contacted her affa. back in washington larsen talked with center director arthur lundahl and lundahl s assistant, lt. cmdr. robert neasham, a navy officer. in their presence larsen entered a trance state and supposedly contacted affa while lundahl and neasham peppered him with questions. at one point, challenged to prove his existence, affa replied, go to the window. lundahl saw nothing but clouds, though neasham seemed convinced that a 12 affa spaceship was hiding in them. neasham would also claim that radar operators at washington national airport told him that that particular portion of the sky was mysteriously blocked out. no independent evidence supported that allegation. neasham notified major robert friend, hea

FAUST

usands of life s grinning faces. i too, when darkness sinks down o er me, must anxious stretch me on my bed; there, too, no rest comes nigh my weary head, for savage dreams will rise before me. the god that dwells within my soul can stir to life my inmost deeps. full sway over all my powers he keeps, but naught external can he ever control. so being like a load on me is pressed, i long for death, existence i detest. mephistopheles and yet death never is a wholly welcome guest. faust ah, happy he around whose brow death binds the blood-stained wreath mid victory s blaze, whom in a maiden s arms death finds after a dance s maddening maze. oh, would that i, beneath the lofty spirit s sway, enrapt, had rendered up my soul and sunk away! mephistopheles and yet that night, those juices brown a c

possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me not; such treasures i can serve to you. but, my good friend, the time approaches when we could in peace and quiet feast on something good. faust if ever i lay me on a bed of sloth in peace, that instant let for me existence cease! if ever with lying flattery you can rule me so that contented with myself i stay, if with enjoyment you can fool me, be that for me the final day! that bet i offer! mephistopheles done! faust another hand-clasp! there! if to the moment i shall ever say: ah, linger on, thou art so fair! then may you fetters on me lay, then will i perish, then and there! then may the death-bell toll

knowing; fond of talking, tell him it. baucis twas a wonder if there s any! even today it troubles me; for the whole thing was uncanny, it was not as things should be. philemon can the emperor be called sinning who bestowed on him the strand? did a herald-trumpet s dinning not proclaim it through the land? from our dunes a little distance first they set foot as we ve seen: tents and huts- soon to existence springs a palace midst the green. baucis vainly slaves by day were storming, pick and shovel, stroke on stroke; where by night the flames were swarming, stood a dike when we awoke. wails of human victims bleeding nightly to our ears were borne; torches toward the ocean leading, a canal was there at morn. godless is the man; our labour, grove, and cottage covets he, such an overlording ne

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

d attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable differences between the way the mystical qabalah correlates the hebrew letters with the gates on the tree and those commonly seen in occult books on the subject. the tree provides a map through the four qabalistic worlds and the shells of embodied existence (qlifoth, which are addressed in successive sections in this chapter. the tree also portrays what the first book of the torah describes as the fall of adam, which is then discussed in detail within the context of qabalistic teachings. the information that is provided up to this point in the chapter serves as a suitable backdrop to introduce the divine name hvhy, which is of singular impo

the presence and importance of mystics and awakened souls throughout the history of the hebrews and jews. the monotheism of master abraham did not simply mean that there was only one god, but rather that the divine source alone exists. hence, the mystical focus of the early hebrews would have centered upon the universality and pervasiveness of the divine source within all beings on all planes of existence. group ritual would have underscored and celebrated this relationship. there were no synagogues and no rabbis: there were tents and there were revered elders. there was not yet an ever-more complicated code of behavior used as a fence to stave' 8: h" 2: 2 2:e 8% off the adulteration and dilution of their culture and traditions. the biggest impact on their routines of life would have come

ibetan buddhism as vajradhara or avalokiteshvara, in taoism as the divine mother kwan yin, and in the polynesian kahuna tradition as the goddess pele.9 an individual with this level of awareness directly perceives the innate identity of themselves and all beings with that one indwelling spirit. the perspective of unqualified non-dualism in the qabalah is that the ayn alone exists and all separate existence is illusory, that a manifest creation on all its levels has no basis in reality, and that all the shells of embodied existence are empty.10 it cannot be underscored strongly enough that these three distinctions exist only within the finite human intellect. they are not mutually exclusive doctrines, but represent a gradation in consciousness. all aspirants will be attracted to one of thes

ess. all aspirants will be attracted to one of these perspectives according to their natural spiritual constitution and stage of development. one who embraces the awareness of a simple devotee i.e. who worships the name and form of his/her chosen ideal as separate from themselves, would not be attracted to and may even strongly reject a non-dual perspective that denies such separation or any real existence to name and form. conversely, one who has the innate sense that the root reality has two aspects, one without attributes and the other an intelligent, unified source of all attributes, would not find any sensibility in either a purely dualistic or a purely non-dual perspective. in practice, we find that the vast majority of aspirants in these latter days resonate with the first two categ

cycle of creation is contained in the first verse of torah b reshith. in this light, it can then be said that the hebrew calendar of seven thousand years spans the entire life of this universe in matter, which is currently estimated 8- f e 0 to be twenty billion years. the implication of this idea is that the sequence of events in torah b reshith, all of which are assumed to occur in one plane of existence, actually manifest as a nonlinear space-time sequence occurring in more than one plane. time-space is exponentially expansive in each successive plane of existence. perhaps the reader has had the experience of an elaborate dream that seemed to span a long period of time, maybe years, only to wake up and find out that it actually occurred in a manner of minutes. consider also the oft-told

FOCUS OF LIFE

at contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all things from thee in the most sinister way for representation: from thy thought to become thereafter. having suffered pleasure and pain, gladly dost thou deny the things of existence for freedom of desire-from this sorry mess of inequality-once so desired. and is fear of desire. the addition of the 'i' of a greater illusion. desire is the conception i and induces thou. there is neither thou nor i nor a third person-loosing this consciousness by unity of i and self; there would be no limit to consciousness in sexuality. isolation in ecstasy, the final inducement, is e

d rebirth into the incarnating ideas of women. a partial sexuality entangled in the morass of sensual law. on earth the circle was fabricated. the origin of all things is the complex self. how shall it be made the end of things? dubious of all things by this increase, and ignorance of individuality. i or self, in conflict, separate. this forgetfulness of symboli becomes the unexplored 'reason' of existence. unable to concieve the events of the present: what shall be knowledge of past and future? verily, this creator speaks 'i know not what i do' and in this living nightmare, where all is cannibalism. why dost thou deny thyself? verily, man resembles his creator, in that he consumes himself in much filth. heaven gives indiscriminately of its superabundance to make the ghastly struggle calle

istence. unable to concieve the events of the present: what shall be knowledge of past and future? verily, this creator speaks 'i know not what i do' and in this living nightmare, where all is cannibalism. why dost thou deny thyself? verily, man resembles his creator, in that he consumes himself in much filth. heaven gives indiscriminately of its superabundance to make the ghastly struggle called existence. the necessity was a deliberate serving of its own pleasure-becoming more alien. remoteness from self is pain and precocious creation. through this remoteness from self-thou dost not hear thine own call to be potentially thyself. the living self does not habitate. there is no truth in thy wish. pleasure wearies of thee. ecstatic fulfilment of ecstasy, is it asking too much? alas, the sma

end to the details of my extreme likeness. the more chaotic-the more complete am i. the soul is the ancestral animals. the body their knowledge. this omnivorous soul, how lusty: it would seem to be everlasting in its suicide. these modified sexualities are the index of knowledge; this realized; the dualities do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a backward walking-realized incapacity of voliti

ity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i believe in nothing but myself-in all things realized. zod-ka speaks of ikkah the abyss self projecting from non-existence the procreatrix i, was the great change and the beginning: to extend the purpose of desire-for time to make all existence inexactthose things kept ever vague. thus was the will to operate unbegotten. one thing is nominally, everything alternatingly desirous. that which is first desired is permitted, then externalized and taken away by a circumlocution of beliefs becoming law. no knowledg

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ts great importance for the history of the attitude to magic. a large part of the work is concerned with refuting pico's thesis that "there is no science which gives us more assurance of christ's divinity than magic and the cabala" garcia is opposed to magic of any kind, all of which is evil and diabolical and contrary to the catholic faith. he does not deny astrological theory and the consequent existence of occult sympathies, but states that these cannot be known or used by man except by diabolical assistance. he strongly condemns the use of astrological images, that is talismans, and refutes a spanish theologian who has been trying to insinuate that thomas aquinas allowed their 1 thorndike, iv, pp. 497-507. 112 pico della mirandola and cabalist magic use. all tiiis argument might, no do

rdano bruno's spaccio which boccahni might have known, since bruno's books were distributed in venice.4 published at venice in 1612-13, boccalini's work promulgates the pro-french, anti-spanish, liberal line of thinking, under an extremely thin mythological 1 p. arnold, histoire des rose-croix et les origines de la franc-maconnerie, paris, 1955, pp. 166-7, thinks that the "fraternity" had no real existence. this book gives the myths about the rosicrucians in a critical spirit, together with much valuable new research about the german circles in which they originated. 2 m. mersenne, la verite des sciences, paris, 1625, pp. 566-7; cf. mersenne, correspondance, ed. waard and pintard, paris, 1932, i, pp. 154-5- 3 allgemeine und general reformation der gantzen weiten welt. beneben der fama fate

synthesis. i believe that this has never been noticed, nor has its bearing on more's and cudworth's adaptations of renaissance thought been examined. this is an important matter winch cannot be explored in the few pages devoted to more and cudworth in this chapter. i can only point out, very briefly, certain facts, and leave it to others to investigate the matter further. when discussing the pre-existence of the soul in his work on the immortality of the soul, more says: in egypt, that ancient nurse of all hidden sciences, that this opinion (i.e. that the soul pre-exists) was in vogue amongst all the wise men there, those fragments of trismegist do sufficiently witness. for though there may be suspected some fraud and corruption in several passages of that book, in reference to the intere

tion: of which opinion not only the gymnosophists and other wise men of egypt were, but also the brachmans of india, and the magi of babylon and persia; as you may plainly see by those oracles that are called either magical or chaldaical, which pletho and psellus have commented upon. to these you may adde the abstruse philosophy of the jews, which they call their cabbala, of which the soul's prae-existence makes a considerable part; as all the learned of the jews do confess. and how naturally applicable this theory is to those 423 after hermes trismegistus was dated three mysterious chapters of genesis, i have, i hope, with no contemptible success, endeavoured to shew in my conjectura cabbalistica' more had certainly studied casaubon's exercitationes very carefully; for he quotes from it i

bon's exercitationes very carefully; for he quotes from it in his conjectura cabbalistica, naming casaubon as the author.2 it was therefore certainly from casaubon that he derived the view expressed in the above quotation that the "book" containing the "fragments of trismegist (i.e. the corpus hermeticum) is to be suspected of being a pious fraud by christians. his argument is that, since the pre-existence of the soul is not a christian doctrine, the passages in the corpus hermeticum which teach this may be genuinely "egyptian wisdom, untampered with by those who made the fraud. he then proceeds to make a synthesis of this genuinely egyptian teaching of the hermetica with the chaldean oracles and with cabala after the manner of the renaissance tradition. but if one has to pick and choose l

FRATER ELIJAH ANGELS OF CHAOS

paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are possible of course. the current view expressed is to be viewed as the commonly accepted filter for interpretation. how this shifting is viewed is up to the personal magicians tastes, but i have found that chaos magick concerns itself with something which underlies all of the filters of existence. in chaos, all is possible, including nothing. apparent duality s can be split-up and torn apart, fractalized meshed and fused together in myriad ways. much in the same way matter/ antimatter reactions give rise to huge amounts of liberated energy, this way can liberate enormous amounts of belief. duality can be expressed as the equation 0=2 or the nominal truth of duality manifesting fr

t duality s can be split-up and torn apart, fractalized meshed and fused together in myriad ways. much in the same way matter/ antimatter reactions give rise to huge amounts of liberated energy, this way can liberate enormous amounts of belief. duality can be expressed as the equation 0=2 or the nominal truth of duality manifesting from nothing. we shall explore this concept which permeates human existence, much in the same way which one sees oneself as standing between two mirrors. it gets more clear as you look slightly askew and can see reflections bending to infinity hyperbolically. now truth can be a very loaded word as i am sure you already know. let me present how i have come to glimpse at the madness of truth through chaos magick. truth and nontruth to the mind dealing in the dual

row and explore the infinite worlds and beyond. when faced with nothing, one had better well do something! a side note on dangers. any invocations and interaction with the outer-spaces should not be under taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the case? it seems that the pathways extending through non-existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone for these experiences&/or guides the magus in explorations. to those who find our lady s order in scarlet; blessed are thou among chaotes. 2 the formulation of the r.o.g. the magician is the ultimate charlatan. for in his games, he

images and profundity of love, my love, in the highest state of adoration and joy and fused it with that of it s perverted form. the fusion of apparent opposites. in their mutual annihilation. the effect was astounding. not only did the pain cease, but the liberated free belief (energy) acted as a conduit for something more. something (which i would realize later, that has been with me my entire existence! i was entranced, and began writing. i wrote grendel s had an accident and did not quite understand what i wrote at the time. i also found that by dredging up the memory of that night, this brought renewed turmoil, which allowed me to nullify it yet again. i was intoxicated for weeks [this memory was eventually exhausted, by this technique] coincidentally at this time also, i was to unde

is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, the word is upon our shoulders. tell

FRATER TENEBROUS CULTS OF CTHULHU

t comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his letters and in conversations with friends, is belied by the subjective certainty with which he wrote of such matters, as evidenced in his fiction indicating a dynamic dichotomy between the rational and intuitive aspects of his psychology

riest of the old ones, entombed in the sunken city of r lyeh, where he awaits the time of their return. he is described as a winged, tentacled anthropoid of immense size, formed from a semi-viscous substance which recombines after his apparent destruction at the conclusion of the tale. the narrative also gives evidence, drawn from various archaeological and mythological sources, of the continuing existence of a cult dedicated to the 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

ythos, which was introduced after his death by his protege, august derleth. cthulhu is only one of a pantheon of deities which includes yog-sothoth, azathoth, nyarlathotep, and shubniggurath, amongst others. the manifestations of these beings varies from story to story sometimes they are described as purely supernatural, while at other times they appear as extraterrestrials with concrete physical existence and sometimes, a particular deity may be referred to in both ways within the same text. by comparing the references to each of these deities in the mythos stories, it is possible to reconstruct their inter-relationship in terms of a hierarchy, and to examine the correspondences between lovecraft s imaginary pantheon and those of pre-existing religious and mythological systems. basically

are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. his order of existence parallels the concept of the universe as exposited in hindu and oriental mysticism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given

ist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above are designated gods in as much as they are worshipped by great numbers of other beings, both human and non-human. amongst these are the elder races, who inhabited the earth in prehistoric times, and from whose presence man s very existence derives. the first of these races to visit the earth was the old ones, who came down from the stars to build their black stone city on the continent of antarctica. they are described as having starfish-shaped heads, and tubular bodies covered with tentacles and cilia. their servants are the mindless, protoplasmic shoggoths. in the novel, at the mountains of madness, lovecraft records the

FRATER U D PRACTICAL SIGIL MAGIC

perficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 1930) where he terms him, together with aleister crowley, a gsatanic occultist h2.and that is all. nevertheless, this important work has at least led many an occult researcher familiar with literature to spare. compared with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnoticed until the late sixties. he was born in 1886, the son of a london police officer, and we know very little about his childhood. he claimed to have experienced while a child an initiation of sorts by an elderly witch, one mrs. paterson who, as far as w

o prove the point. when using non-physical sigils, you don ft have to make tiresome last provisions concerning what should be done about them after your death so that they will be properly deactivated or handed over to the proper magical heir, etc. while sigils might show up again in your consciousness sometimes, this is quite harmless i have never observed sigils developing a totally independent existence, going off on their own, etc, like amulets, magical daggers, and the like are sometimes wont to do. now, what about controlling your own success? basically, the same rules are applicable here as in more the magical trance/ activating the sigils/ 41 moment you realize your s sman spare could bring forth a cloudburst within inutes with the aid of sigils. he also succeeded, using is method

zed thin in o even the ontological monism of many religions ophical systems is a convention of revolt against this polar/dual view, thus defining itself by denying it. it is of no consequence at all that most systems (including the purely magical ones, not to mention those of mysticism) look for a synthesis and dissolution of the polarities. this quest for the grail is essentially a proof for the existence of dualism, at least when viewed as an ontological problem. the alphabet of desire/ 69 now we understand that the alphabet of desire has developed into a significant instrument of the dawning of consciousness merely by having been created. if you want to construct your own alphabet following the structuring method described above, you will have to figure out those elements which you want

y, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents a mystical and philosophical method, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it must be mentioned that sigil magic is not the only magical way. thus, the gpath of carnal memory h may easily be combined with purely mental and mystical paths, if this is preferred. atavistic nostalgia offers us a variety of aspects which have yet to be explored. here we find virgin land which has been waiting for millions of years to be d

FREEMASON BLUEBOOK

a well spent life, and die in the hope of a glorious immortality. the pot of incense is an emblem of a pure heart, which is always an acceptable sacrifice to maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (32 of 76 [11/22/1999 11:51:55 am] deity; and as this glows with fervid heat, so should our hearts continually glow with gratitude to the great and beneficent author of our existence for the manifold blessings and comforts we enjoy. the beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. it teaches us that, as we came into the world rational and intelligent beings, so we should ever he industrious ones; never sitting down contented while our fellowcrea

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

tion, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence in a day. it requires ages of preparation, not only of the land itself, but of the people who are to inhabit it. and in order to gain an idea of what that land is like, and how the people are constituted, it will be helpful to consider the evolutionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

is sin it must be cleansed before mankind can be united and enter the kingdom of christ. this was a gigantic task, for humanity had become so impregnated with selfishness that scarcely anyone would do another a favor. hence the post-mortem panorama, of life at the time of christ contained nothing that would give a life in the first heaven or make for spiritual progress. almost all the post-mortem existence of the people was spent in the purgatorial expiration of their wrong-doings, and even their second heaven life, where man learns to do creative work was almost barren. then solomon, the king, was again called into the arena of life to perform a mission for the benefit and welfare of his brethren, the sons of seth; he was peculiarly fitted for this work because at heart he was unselfish a

FULL MOON RITUALS

f life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, their skeletal branches do not disturb her, but remind her that even bones can be like beautiful lace when seen with eyes that look beyond naked appearances to the underlying truths of existence. so may it be for all who gather this night. at the castle door now, she raises her staff and signals for entrance. given permission, she walks slowly inside, eyes filled with glad tears. so many dear ones here! but she is still held within, not ready to greet or exhibit the joy she feels at this reunion of like minds and spirits. she hopes her hag aspect will teach rather than repel. ha

FULLER J F C SECRET WISDOM OF THE QABALAH

enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of man depends the perfection of faith. that which we call heavenly man, or the first divine manifestation, is the absolute form of all that is, the source of all forms and ideas: supreme thought. man is the central point around which all creation revo

does not disclose what lies behind it, but what lies within ourselves. it is not that we are absorbed by god, but that god is absorbed by us- the ocean of quicksilver merging into the minutest globule of this same metal. this unclothing is accomplished through equilibrium, not of opposite, but of complementary forces. evil is not the opposite of good, but the negative side of a positive-negative existence called life. when the positive equals, or balances, the negative, the result is equilibrium. perfect equilibrium is zero, that is no-thing- bliss. equilibrium equilibrium is the fundamental law, or mystery, of the qabalah; in fact the bulk of the qabalistic doctrines are but a commentary upon it. there is the upper and the lower, the real and the apparent, the invisible and the visible

an is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there

the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immobility. all the visible things and all that which possesses existence were born in that space from a powerful principle, which existed by itself, and from itself developed itself, and which made the heavens revolve and preserved the universal life; a principle as to which philosophy declares we know not the name, and which, for that reason, it designates by the simple appellation tao. tao manifested itself in heaven and earth, with which it is, so to say

rium is lost, society, however progressive it may seem materially, is plunged back into chaos from which cosmos and order can only emerge by an illumination, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form, but as a spiritual idea. secret wisdom of the qabalah page 22 chapter ii the cosmogony of the qabalah the primal cause. in its most condensed form the cos

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

nd male, is the result of the bias given to these separate lines of development during the earliest periods of sex-differentiation; and, as this division of labor was a necessary step in the evolutionary processes, the rate of progress depended largely on the subsequent adjustment of these two primary elements or forces. a comprehensive study of prehistoric records shows that in an earlier age of existence upon the earth, at a time when woman's influence was in the ascendancy over that of man, human energy was directed by the altruistic characters which originated in and have been transmitted through the female; but after the decline of woman's power, all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is th

he contrary, the impulse which has been termed religion, with all the vagaries which its history presents, is to be regarded more as an effect than as a cause. the stage of a nation's development regulates its religion. man creates his own gods; they are powerless to change him. as written history records only those events in human experience which belong to a comparatively recent period of man's existence, and as the primitive conceptions of a deity lie buried beneath ages of corruption, glimpses of the earlier faiths of mankind, as has already been stated, must be looked for in the traditions, monuments, and languages of extinct races. in reviewing this matter we shall doubtless observe the fact that if the stage of a nation's growth is indicated by its religious conceptions, and if remn

unexplained, true progress throughout a portion of this time has been arrested, thus producing a backward movement, or degeneracy. if we would unravel the mysteries involved in present religious faiths, we should begin not by attempting to analyze or explain any existing system or systems of belief and worship. such a course is likely to end not only in confusion and in a subsequent denial of the existence of the religious nature in mankind, but is liable, also, to create an aversion for and a distrust of the entire subject of religious experience. in view of this fact it would appear to be not only useless but exceedingly unwise to spend one's time in attempting to gain a knowledge of this subject simply by studying the later developments in its history. if we are really desirous of obtai

allicism. as the conception of a deity originated in sex, or in the creative agencies female and male which animate nature, we may reasonably expect to find, in the history of the development of the two sex-principles and in the notions entertained concerning them throughout past ages, a tolerably correct account of the growth of the god-idea. we shall perceive that during an earlier age of human existence, not only were the reproductive powers throughout nature, and especially in human beings and in animals, venerated as the creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. we shall observe also that the ideas of a god have always corresponded with the current o

influence were in the ascendency, the creative force was regarded as embodying the principles of the female nature; later, however, when woman's power waned, and the supremacy of man was gained, the god-idea began gradually to assume the male characters and attributes. through scientific research the fact has been observed that, for ages after life appeared on the earth, the male had no separate existence; that the two sex-principles, the sperm and the germ, were contained within one and the same individual. through the processes of differentiation, however, these elements became detached, and with the separation of the male from the female, the reproductive functions were henceforth confided to two separate individuals. as originally, throughout nature, the female was the visible organic

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

as an entertaining story:once upon atime-itis the fairy tale beginning; and therefore a very goodone-i was walking up pentonvillewithmyoidfriend, a.e.waite. it was a grey afternoon; one must.alwayschoose a grey afternoon if one would walk fitly up pentonville. i think we were settingouton a journey to explore stoke newington,withthe view of determiningwhetheredgar allan poe's school were still in existence.this was a matter which had engaged us both, at odd intervals, for years, and we had setoutmany times on the adventure,buthad always wandered away on quite alien trails and on haphazard quests; and to this day the matter remains so doubtful thatiam not quite surewhetherwaite and i ever discovered the school in the dim english village which poe describes in 'william wilson. the fact was t

ds thy garments white?whathand caresses and tends thy tresses, and clasps thy golden girdle now?whowashes thy feet that are white and fair,anddried themwithhis hair?(asoul'scomedy,pp.170-1)but the real gabriel wasnotdead. waite gives no clue to gabriel's identity,butclearly he had no connectionwithhighgate, for by1881st joseph's retreat was ten yeats in waite's past. equally clearly he had a real existence, for twenty-five yearslater-andfourteenall around were men, like fairy kings, in robes of gold,and-boysinwhitewhoheld long torches while two were swinging censers full of. smoke, and flame and fragrance.onewas like a saint, his hair all gold. about the church they came in long procession; there his' eyes met mine,40a.e. waite-magicianofmanyparts_he and his eccentricities, his .rampantpre

stas they infuriated such unmystical critics as g.k.chesterton,whosaid ofabookofmysteryandvision:we have seen his face, and the memory of its beauty dwells for ever in ourminds-itconstrains us towards the perfect life; like a magnet, it draws us to the summits of heroism and sacrifice. it has been revealed. to me in vision that by a voluntary act we may transfer the merits of a noble and virtuous existence to the most chaste and starbright soul of israfel,whowill shine in the eternal worldwiththeirnputedmeritofbothour lives(israfel,pp.11-12).israfel is described invariably in terms of sexual purity:'hestandswithface transfigured in a virgin's robe;'heis a white virgin whose spotless maidenhood isour faith,ourpioushope;ourbondofbrotherhood in the charityofthenewlife;'hischief emblem is the

estitutionin respectofthatwhichwas lost, and these are maintained by'thekeepersofthe tradition',who'perpetuated- it in secret by mear:s ofinstituted mysteries and cryptic literature (vol. i, p. ix).andwhatever form these'institutedmysteries' take, they invariably testify to'(a)theaeonian natureofthe loss (b)thecertitudeofan ultimate restoration (c) in respectofthatwhichwas lost,theperpetuityofits existence somewhere intimeandtheworld although interned deeply (d) and more rarely its substantial presence under veils close tothehandsofall (vol.i,p. xi).hisspecific concern waswiththe'tracesofa secret tradition in christian times, and it was for this reason that heturnedfrom the kabbalah to the problem o ftheholygrail and its symbolism. waite had also beendrawntothelegend ftheholygrail bytheent

ysticism that waite drew closer to the craft.duringthe early 1890s there had been much fluttering in masonic dovecotes over the publication in paris of the sensational tales of one'drbataille',under the titlelediableauxixesiecle;as the plot of this luridly illustrated part-work unfolded week by week, it becameclear that it was built upon the earlier revelations of 'leo taxil',whohadproclaimed the existence of the'newand reformed palladium, an allegedly androgynous.andsatanic rite. ultimately derived fromalbertpike,one of the most prominent of american freemasons. to this massofsensational rubbish was added thememoiresd'uneex-palladiste,the supposed confessionsof'miss diana vaughan, a penitent from the satanic foldwhohadbecome-aconvert to rome. in due course the authorsofthese ridiculous ta

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

255tisandchymischehochzeitvonchristianrosencreuz(the chemic255 al wedding, and generally accepted as the work of the lutheran scholar johann valentin andreae.ithas been argued, by frances yates, that the purpose of the pamphlets was political, and certainly they stimulated a stream of replies, both attacking and defending the mysterious order while not producing one scrap of evidence for its real existence.therosicrucian myth, set out in the manifestoes, is this 'according to the "fama fraternitatis benedicti ordinis rosae crucis" and the "confessio fraternitatisrc."the notable mystic and adept known as christian rosenkreuz, the founder of the rosicrucian fraternity, was born in1378,of a noble family, and received his education in a cloister. a certain monk, p.a.l, took him as a companion

ntific circles.itremained the property of occultists, clairvoyants and those spir255 itualists who were able, by mental juggling, to fit the rationalist theory of animal magnetism into a world-view based on thefoundation19reality of spirit communion. spiritualism itself entered britain in the1850sand by1860was well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out their after-lives in an idealized mirror-image of contemporary society. in this spirit255 world hell had no place and many spiritualists were undoubtedly converted to the cause by

rvalofwhich we sit for spirit255 communion..there are gradations in our guild; but all, from the inner to the outermost circle, are believers rather than inquirers.'hewas anxious, too, to stress that the guild guarded itself against curiosity-hunters;'inthat sense only is our society a secret one' it was already common to find priests, of the anglican variety at least, within freemasonry, but the existence of the guild of the holy spirit indicates the rudimentsofa willingness to be partofa hierarchical society devoted to occult pursuits on the part of clergymen without a masonic background. besides communication with the departed there were other aspectsofspiritualism which were well known and enthusiasti255 cally supported not only by spiritualists at large but also within the confinesoft

ecember 1888 an enquirer signing himself gustav mommsen posed this question in the magazinenotesandqueries:'johann f. falk succeeded to the directorateofa secret society of studentsofthe kabbalah about1810,in london i believe. its name was"chabrahzereh aur bokher, as nearly as hebrew can be put into english.thelate eliphaz [sic] levi,ofparis, was concerned in it later on. is this society still in existence' an answer was soon forthcoming and appeared in february 1889:'theorderof mystics which gave eliphaz levi (abbe constant, his occult knowledge, andofwhich]ohannfalk was at one time the lecturer on the kabbalah in london, is still at work in england. it is not a masonic order, and there is no distinction between men and women students.thegreatest privacy is maintained, and some knowledge

onic order, and there is no distinction between men and women students.thegreatest privacy is maintained, and some knowledge of hebrew is essential, but the whole courseofstudy and experiment is so abstruse and complex that the membership is very limited as to numbers, and the proceedings have no public interest. its true name is only told to initiates, and the few outsiders who have heard of its existence onlyknow the society as"thehermetic students of theg.d, it was signedbyw. wynn westcott, who quite unnecessarily gave his addres8-396 camden road, london, n. or was it unnecessary? it is difficult to imagine anything that would have excited budding occultists more than to tell them that the kabbalistic school which had trained eliphas levi survived and flourished in england. it is also d

GILBERT THE MAGICAL MASON

nce and his writing uptothe time of his death, in july 1925. unlike his ancient predecessors he seemstohave failed in his rosicrucian duty to 'select a proper person to succeed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott believed in the existence of rosicrucian adepts. while not going to the lengths ofdrfelkin, who travelled about germany seeking the tomb of christian rosenkreuz, he believed that hidden knowledge was still to be found 'there must be a lot of rosie [rucian] mss lying hid in your country' he wrote to reuss 'make every effort to find some" for forty years westcott poured out a never-ending stream of books and papers

you have of the fact of manyotherhistorical events; proof i mean independent of the evidence of those who had already convinced themselves and of those who have a personal object to serve in establishing the20themagical masontruth of any alleged occurrence- such as the death of jesus by crucifixion, the trojan war, or of the striking incident in the conversion of saul of tarsus, or of the former existence of the pharos of alexandria. and, on the other hand, of what value is negative evidence in such a discussion.thefact that the works of josephus have no mention of jesus which is not a forgery, is no proof that a gentle, wise and revered spiritual divine teacher did not preach in the time of the emperor tiberius, in jerusalem; nor is the fact that neither lord bacon, nor frederick the gre

josephus have no mention of jesus which is not a forgery, is no proof that a gentle, wise and revered spiritual divine teacher did not preach in the time of the emperor tiberius, in jerusalem; nor is the fact that neither lord bacon, nor frederick the great, nor pope pio nono, nor spinoza, nor huxley, has ever asserted that he has seen the vault of christian rosenkreuz any reason for denying its existence in 1484 or 1600, or at any time since then. i would undertake to obtain in a week, in any large town in england, a thousand signatures to a document attesting that no living theosophist had ever been seen by them, or to a document testifying that no evidence existed which went to show that the theosophists had a sanctum in which rested the ashes of their late revered teacher, in a room s

bution and so far excels theroleoftheideal rosicrucian, whose zeal wasmuchmoreturnedto personal development; as such, however, i am prepared to contend for the valueofhermetic initiation;butthat is not before you this evening. my intention is the more admissible becauseh.p.[blavatsky] ever declaredthatthe school of learned men who instructedherto promulgate their doctrines, has been in continuous existence for ages;andthat they have at several times, notably intheclosing twenty-five years of each century, authorized and guided some effort at the spread of true occult philosophy. until the contrary is proved, it is admissible to argue that the legendofchristian rosenkreuz narrates a minor display of this principleandpractice; thattheattempt was a failure is no proof of its unworthiness, for

mawas re-published at frankfort-on-the255 main with the addition of the tract calledconfessio frater255 nitatis;these have been attributed to valentine andrea, and also to joachim junge, a philosopher and mathematician, who died 1657, to the mystic giles guttman, and to one tauler, of whom little is known. it should be noted that although thef amaand theconfessiogavetothe world a knowledge of the existence of the rosicrucian fraternity, there is no evidence that these publications were authorized; and, indeed, certain discrepan255 cies to be found in these tractates bear internal evidence that they were not written by anyone who had accurate historical information or a real personal knowledge of the affairs of the brethren of the fraternity, nor do they exhibit literary ability. several ot

GILBERT THE SORCERER AND HIS APPRENTICE

consist in the purging and purifying of malkuth. 6. in the formation of planetary talismans the astrologic position and power of the planets signifying the matter should be considered, well-dignified and aspected for good;ill-theazoth lecture 31m.dignified and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofkether.itis connected with the negativethroughantiqyomin,theancientof days, and the vast countenance is conformed into abba the supernal father and aima, the supernal mother. 9.abba, the supernal father, is referred to chokmah;the supernal mother is referred to binah. these two perso

al, purified by suffering, strengthened by opposition, nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptolog255 ists birch and bunsen, assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500bcanditimplies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbolsofthis chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis.inthe papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occur

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

this representation belongstothe first agesoftheir empire, to the drying up of the waters of the deluge bylao;it may be concluded, therefore, that it is an original, or a copyofthetarot,and,underany circumstances, that the latter is of an origin anterior to moses,thatit belongs to the beginning of our time, to the epoch ofthepreparation of the zodiac, and consequentlythatit must own 6600 years of existence'*this is partly taken by vaillant from court de gebelin'smondeprimitif,vol. 8, p. 387.thetarot53but, notwithstanding the apparent audacity of this latter statement, itmustbe evident on reflection that thetarot,consisting, as it does, of the ten numbers of the decimal scale counter-changed with the tetrad, and of a hieroglyphical alphabetoftwenty-two mystic symbols, must be relegated to a

teachingonthezodiac 187symbol-wehave endless glyphs. and there we pick up again the reminiscence of the last period of the kali yuga- the previous pisces' month,if!may use the expression- when the worshipofdagon first beganin phoenicia, or somewhere about there. probably it may not have been in phoenicia; it may have been in atlantis. the atlanteans were growing old at that time, but they were in existence still. dagon was worshipped in palestine and phoenicia when thesunwasstill in the signoftaurus. therefore it must have been,ifthe theory be true,arelicofthe formertime-the last time when the sun at the vernal equinox was in thatsign-and as a relic, corrupt and degraded.'now we are comingjustnow into thesignof"aquarius 'there shall meet you a man bearing a pitcher of water. said christ; a

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

restrain it21[21. this is not quite how beswick s masonic contemporaries saw the rite. 19[19] new jerusalem messenger, 1870, p. 251 20[20] samuel beswick, swedenborg rite, pp. 183 184. 21[21] ibid p. 166 if it did come into being in 1859 (which is debatable, to say the least) it escaped the notice of the grand lodge of new york whose proceedings contain no reference to it. even in 1870, when its existence was publicly announced, it elicited only a muted response. beswick had tried, without success, to interest the masonic author william cunningham in his rite, and cunningham s response was probably typical. writing in 1907 cunningham referred to an earlier (but undated) meeting with beswick, if i had seen brother beswick s book, before i last met him, it would have doubtless changed my co

ay that we could get as many candidates as we choose to admit. as it turned out no candidates at all were admitted, for no further temples were established and menei temple passed away: we worked it as a common lodge ourselves, then left it in the hands of others, and from others made our grand lodge of the state of new york 26[26. this first grand lodge of the swedenborgian rite had only a brief existence and its only recorded formal act was on 3 june 1872, when it issued a charter for a supreme grand lodge and temple for the dominion of canada27[27. the charter was signed by beswick as supreme grand master, by c. s. westcott as supreme grand senior warden. and by o. n. c. schach as supreme grand junior warden. we can thus be certain that in the real world the swedenborgian rite had at le

n grand master, john yarker31[31. charters for these bodies were granted by yarker, much in the manner of a schoolboy swapping cigarette cards, in exchange for something he did not possess: a charter for the swedenborgian rite. the charter sent to yarker was dated 1 july 1876, but he had clearly been engaged in correspondence for some months before then; probably he had become aware of the rite s existence in canada as a consequence of his involvement with the antient and primitive rite, which was by the 1870s, primarily american (the sovereign sanctuary for great britain and ireland had been constituted on 8th october 1872; it remained on generally good terms with its american parent. the swedenborg rite in the united kingdom a letter from yarker announcing the introduction of the swedenb

to constitute the lodge, then obligate those brethren who wish to join, and afterwards furnish each officer with that portion of the ritual belonging to his particular office. then to work it properly at future temple meetings. this is, admittedly, a problem not unknown in some of the somewhat better known additional degrees, but in the case of the swedenborgian rite it was exacerbated by the non-existence of printed rituals and the extreme scarcity of manuscript copies. the one copy in the western district irwin s was borrowed first by cox, who returned it in march 1877, and then by westcott, who had been trying to get hold of a ritual of sweden for some months. the first meeting of emmanuel lodge at which any members were actually present took place on 20 may 1877, not at bristol but at

GILBERT R A THE MASONIC CAREER OF A

en that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, and of its nature, before he joined it in june 189122[22, for he had used the motto of fraulein sprengel under his own pseudonym of 'grand orient' on the title-page of his handbook of cartomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publicati

eries and cryptic literature (vol. i, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he furthe

numbers and the absence of any member from the country of its present location does not constitute a vacancy, since an efficient inter communication can always be preserved. this rule is absolute and invariable in respect of both its clauses (8) vacancy is constituted by death or permanent alienation as also by insanity or unfitness to act; agreement on the part of the other two members as to the existence of either disability being alone necessary in order to take action. each member has the right to nominate his successor, who shall be of the male sex and a royal arch mason. such nomination may be made absolute prior to decease by the approval of the other members and ranks alternatively as a very serious and urgent recommendation to be adopted if possible, failing which, the appointment

unsel to be regarded with great respect and followed if reasonable and desirable (13) in the event of two members resigning simultaneously, the c. would cease to exist, and this therefore is interdicted by the honourable pledge which has been taken by each member, as will appear hereinafter (14) as it is necessary for the furtherance of its objects that the s. c. shall have a certain acknowledged existence, it has appointed the frater s.r. as its present envoy- extraordinary with full powers in conjunction with the whole c. only (15) the envoy-extraordinary is not as such a member of the c (16) the s.c. may and will appoint envoys-subordinate for different countries or districts for the spread and representation of the rites conserved by the c. but such envoys shall represent special rites

GLOBAL FREEMASONRY

the world, these works have been instrumental in helping many to return their faith in god, and, in many others, to gain a deeper insight into their faith. harun yahya's books appeal to all kinds of readers, regardless of their age, race, or nationality, for they focus on one objective: to broaden the readers perspective by encouraging them to think about a number of critical issues, such as the existence of god and his unity, and to display the decrepit foundations and perverted works of godless philosophies. global freemasonry in the name of god, most gracious, most merciful about the author the author, who writes under the pen-name harun yahya, was born in ankara in 1956. having completed his primary and secondary education in ankara, he then studied arts at istanbul's mimar sinan univ

es and to have the "last word, so as to completely silence the objections raised against religion. the seal of the final prophet, who attained ultimate wisdom and moral perfection, is used as a sign of his intention of saying this last word. all author' s works center around one goal: to convey the qur' an' s message to people, encourage them to think about basic faith-related issues (such as the existence of god, his unity and the hereafter, and to expose the feeble foundations and perverted ideologies of godless systems. harun yahya enjoys a wide readership in many countries, from india to america, england to indonesia, poland to bosnia, and spain to brazil. some of his books are available in english, french, german, spanish, italian, portuguese, urdu, arabic, albanian, russian, serbo-cr

an guise. global freemasonry torical documents, a significant number of them took refuge in the only kingdom in europe that did not recognize the authority of the catholic church in the fourteenth century, scotland. there, they reorganized under the protection of the scottish king, robert the bruce. some time later, they found a convenient method of disguise by which to continue their clandestine existence: they infiltrated the most important guild in the medieval british isles the wall builders' lodge, and eventually, they fully seized control of these lodges.7 the wall-builders' lodge changed its name, at the beginning of the modern era, calling itself the "masonic lodge" the scottish rite is the oldest branch of masonry, and dates back to the beginning of the fourteenth century, to thos

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

humanity: we sent down the torah containing guidance and light, and the prophets who had submitted themselves gave judgment by it for the jews as did their scholars and their rabbis by what they had been allowed to preserve of god's book to which they were witnesses (qur'an, 5: 44) therefore, the torah, like the qur'an, is a book that contains knowledge and commands related to such topics as the existence of god, his unity, his qualities, the creation of human beings and other creatures, the purpose of human creation, and god's moral laws for humanity (but, this original torah is not extant today. what we possess today is an "altered" version of the torah, corrupted by human hands) there is an important point that both the true torah and the qur'an share in common: god is recognized as cr

GNOSTIC CATECHISM

en that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, and of its nature, before he joined it in june 189122[22, for he had used the motto of fraulein sprengel under his own pseudonym of 'grand orient' on the title-page of his handbook of cartomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publicati

eries and cryptic literature (vol. i, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he furthe

numbers and the absence of any member from the country of its present location does not constitute a vacancy, since an efficient inter communication can always be preserved. this rule is absolute and invariable in respect of both its clauses (8) vacancy is constituted by death or permanent alienation as also by insanity or unfitness to act; agreement on the part of the other two members as to the existence of either disability being alone necessary in order to take action. each member has the right to nominate his successor, who shall be of the male sex and a royal arch mason. such nomination may be made absolute prior to decease by the approval of the other members and ranks alternatively as a very serious and urgent recommendation to be adopted if possible, failing which, the appointment

unsel to be regarded with great respect and followed if reasonable and desirable (13) in the event of two members resigning simultaneously, the c. would cease to exist, and this therefore is interdicted by the honourable pledge which has been taken by each member, as will appear hereinafter (14) as it is necessary for the furtherance of its objects that the s. c. shall have a certain acknowledged existence, it has appointed the frater s.r. as its present envoy- extraordinary with full powers in conjunction with the whole c. only (15) the envoy-extraordinary is not as such a member of the c (16) the s.c. may and will appoint envoys-subordinate for different countries or districts for the spread and representation of the rites conserved by the c. but such envoys shall represent special rites

GNOSTIC HANDBOOK

n" with a "scientific" model based on matter, evolution and technology coupled with a belief in progress. this new scientific model was and is a direct contradiction of the earlier "traditional" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spirit to the depths of the infernal realms. the great chain of being while expressed in many cultures is not doctrinally specific, it can be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and d

ts. through every possible grade up to the ens perfectissimum" great chain of being, arthur lovejoy. modern mans vision of reality can be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents within the mind, it is still reductionist and everything is referenced back to the senses and the material world. if it is from matter we come, then to matter we shall return. a useful allegory may be that of a chess game, the pieces move and we assume they do so of their own

gher to the secrets of four five or even six dimensions thereby contributing to the enlargement of the imagination and the possible development of that most and excellent gift of modesty among the superior races of solid humanity preface to flatland if we for a moment accept the reality of the great chain of being, then we can theorise that the universe is multi-dimensional and has many levels of existence. if we consider this for a moment and ponder how "real" our dimension seems to us, then perhaps other levels would be perceived as concrete and real as our own from within their own vantage-point. this very concept was the basis of a fascinating story written by edwin.a.abbott in 1884 called "flatland. originally published under the pseudonym of mr.a.square, it was found to be the work o

o modern geometry if we take a cube and apply it into a further dimension we arrive at what is known as a "tesseract. this cannot be illustrated as it exists in four dimensions, all we can see is its reflection as a cube inside a cube. theoretically, however, we know it exists! giving some consideration to this tale we may begin to hypothesise about various planes, dimensions, worlds or orders of existence. if we project our cube into higher dimensions, we can create an infinite progression until we reach some final point of conclusion. in the ancient traditions this has been known for a long time, and while the number of levels or planes may vary depending on the esoteric tradition, the model- the great chain of being remains remarkably the same. in the words of arthur lovejoy, author of

s the manner of achievement of this realization by the perfect communion, of all the states of the being, harmoniously and conformably ranked, in integral expansion, in the double sense of''amplitude" and" exaltation. in fact, this double expansion of the the gnostic handbook page 16 being may be regarded as taking place horizontally on the one hand, that is, at a certain given level or degree of existence, and vertically on the other, that is, in the hierarchical superimposition of all the degrees. thus, the horizontal direction represents" amplitude" or integral extension of the individuality taken as basis for realization, an extension which consists in the indefinite development of a given group of possibilities subject to certain special conditions of manifestation; and it should be c

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n conflict. in contradiction to modern wholistic philosophy the gnostic has always known there is a struggle at the core of human experience. whether we consider the biblical view of flesh battling spirit or the cosmic dualism of the zoroastrians (where ahura mazda and ahriman battle across the universe, the essential truth is that matter and spirit do not work well together. while man s physical existence accelerates and his technology reaches greater and greater heights, the cost has been great, far greater than may be first appreciated. we may tend to believe that evolution has dragged man from the primeval waters of earth and slowly transformed him into the half-divine animal he presently is. but what of his spirit, his light self, at what point did he lose his soul. human history can

s the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have the seven states of consciousness, the seven chakras or, on a more physical level, the

se issues again later in our lessons, especially when we come to consider the effect of having two sources of light and giving due consideration to the alpha event. for now, let us return to our model and examine how it can be applied to dimensions and worlds. flatland if we accept the refraction model, then we can theorise that the universe is multi-dimensional and probably has various levels of existence. if we consider this for a moment and ponder how real our dimension seems to us, then perhaps other gnostic theurgy page 25 levels would be perceived as concrete and real as our own from from within their own vantagepoint. this very concept was the basis of a fascinating story written by edwin.a.abbott in 1884 called flatland. originally published under the pseudonym of mr.a.square, it w

to modern geometry if we take a cube and apply it into a further dimension we arrive at what is known as a tesseract. this cannot be illustrated as it exists in four dimensions, all we can see is its reflection as a cube inside a cube. theoretically, however, we know it exists! giving some consideration to this tale we may begin to hypothesise about various planes, dimensions, worlds or orders of existence. if we project our cube into higher dimensions, we can create an infinite progression until we reach some final point of conclusion. if we combine this understanding with our refraction model we can come to see that there must be multiple levels of existence. in the ancient traditions this has been known for a long time, and depending on the esoteric tradition, the number of these planes

d& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world. vau. guph. physical body. assiah- physical world. he. fig 11 gnostic theurgy page 46 hence the yechidah only exists in potential, as a possibility and, i am afraid, in most cases is never realised. ultimately then, cessation of existence, after a cycle of lives and many lost opportunities, becomes the end for most of humanity. when man descended into the fallen world of matter, he lost his right to immortality and hence became truly mortal. his true self, which had evolved through many cycles, was contaminated by the fall and could not survive in his now degenerated state. accordingly, his yechidah or self became powerle

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

tual. the rationale of its action depends on the purification of the constituents of the nature of the magician. every molecule, every cell astral, mental and physical is concerned, inasmuch as the basis of each principle is grounded in centers of energy and spiritual force. these microscopic points or monads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the

GOLDEN DAWN RITUALS A

a 5=6 adept. membership also implies an assent to the right of the chief adepts to publish to all other members, the fact and cause of any suspension, resignation, demission and expulsion from the second order. every member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report an

GOLDEN DAWN RITUALS Z3

* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of t

GOLDEN DAWN RITUALS ZAM11

ed by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not

GOLDEN DAWN RITUALS ZAM6

the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united

GOLDEN CHAIN AND THE LONELY ROAD

dication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

m darwin on, must be wrong. it seems inconceivable that this could be the case: the fossil record makes it abundantly clear that only the unevolved ancestors of humanity existed millions of years ago low-browed knuckle-dragging hominids incapable of advanced intellectual tasks like map-making. are we therefore to assume the intervention of alien cartographers in orbiting spaceships to explain the existence of sophisticated maps of an ice-free antarctica? or shall we think again about the implications of hapgood s theory of earth-crust displacement which allows the southern continent to have been in the ice-free condition depicted by buache as little as 15,000 years ago?14 14 for a fuller discussion of the evidence behind this theory see part viii of this book and hapgood's earth's shifting

t. graham hancock fingerprints of the gods 29 above left and right redrawings of the mercator and oronteus finaeus maps showing the progressive glaciation of antarctica. below left redrawing of the buache map. below right the subglacial topography of antarctica, according to modern seismic surveys. graham hancock fingerprints of the gods 30 an early nineteenth-century russian map showing that the existence of antarctica was at that time unknown. the continent was discovered in ad 1818. but could it have been mapped thousands of years earlier than that by the cartographers of an as yet unidentified high civilization of prehistory? is it possible that a human civilization, sufficiently advanced to have mapped antarctica, could have developed by 13,000 bc and later disappeared? and, if so, ho

ia sitchin, the lost realms, avon books, new york, 1990, p. 164. 11 another scholar, maria schulten de d'ebneth, also worked with mathematical methods (as opposed to historical methods which are heavily speculative and interpretive. her objective was to rediscover the ancient grid used to determine machu picchu's layout in relation to the cardinal points. she did this after first establishing the existence of a central 45 line. in the process she stumbled across something else: the sub-angles that she calculated between the central 45 line and sites located away from it. indicated to her that the earth's tilt("obliquity) at the time this grid was laid out was close to 24 o. this means that the grid was planned (according to her) 5125 years before her measurements were done in 1953; in othe

t was damned up and locked in the andes when the continent rose. 5 3 so much, then, for the events which may have created lake titicaca in the first place. since its formation this great interior sea, and the altiplano itself, has undergone several other drastic and dramatic changes. of these by far the most notable is that the lake s extent appears to have fluctuated enormously, indicated by the existence of an ancient strandline visible on much of the surrounding terrain. puzzlingly, this strandline is not level but slopes markedly from north to south over a considerable horizontal distance. at the northernmost point surveyed it is as much as 295 feet higher than titicaca; some 400 miles farther south, it is 274 feet lower than the present level of the lake.6 from this, and much other ev

cal background behind the mayan and mexican myths. what the traditions seemed to indicate was that the bearded pale-skinned foreigner called quetzalcoatl (or kukulkan or whatever) had been not just one person but probably several people who had come from the same place and had belonged to the same distinctively non-indian ethnic type (bearded, white-skinned, etc. this wasn t only suggested by the existence of a 5 fair gods and stone faces, pp. 98-9. 6 ibid, p. 100. 7 sylvanus griswold morley, an introduction to the study of maya hieroglyphs (introduction by eric s. thompson, dover publications inc, new york, 1975, pp. 16-17. 8 new larousse encyclopaedia of mythology, paul hamlyn, london, 1989, pp. 437, 439. 9 ibid, p. 437. 10 fair gods and stone faces, p. 62. graham hancock fingerprints of

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

xi (book 31, frater achad began the process of deciphering the code of al, deducing the first three letters (a,l, w) but, as crowley himself noted, little of value resulted. things could not rest there. it is impossible to understand the book of the law without recourse to the english qaballa, but those who possess the english qaballa of ai will see by its numerical commentary the true meaning of existence and the mechanisms of the magick of the new aeon, wrote greatly honored brother pachad- o in the british journal of ceremonial magick. he went on to say, the law of thelema is the green shoot of spring opening up amongst the death and decay of a defunct aeon. it is hardly visible, yet it will grow to produce an as-yet unknown spe28 allen h. greenfield cies of mankind. a mankind who will

then no longer secret cipher of the ufonauts 29 fail and repeat to infinity. jake stratton-kent puzzled over the strange string of letters and numbers in liber al 11:76: 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. when i first had my attention drawn to the existence of a purported english qaballa, my first reaction as a quabalist was to use it on this meaningless string of digits and characters, stratton-kent tells us. i converted all the letters into their numerical equivalents in the e.q, and added them to the numbers in the series. in the original handwritten text, the string of letters and numbers is divided into two lines, the first ending with

come from a country much less powerful than yours. derenberger was driving a ford econovan. cold, apparently, was driving an interstellar space ship, with his copilot, carl ardo. according to gray barker, they told him they came from the planet lanulus, 30 light years away. due to their skills at mental telepathy, they had no secrets between one another, and that was the reason for their peaceful existence. cold had a wife, kimi. during one contact cold was accompanied by a man named clinnel, from the planet cerenabus. as is usual with such cases, as ludicrous as they appear, and perhaps are, they arise amid a spate of strange phenomena reports. they inevitably have archetypal, mythic qualities. i subjected many of the funny names and words of the 1966-67 case to the classical new aeon eng

o direct connection with achad and have been much noisier about the aeon of maat. achad himself, in his private correspondence of the period, shows no dogmatism, and none of the emotional instability later attributed to him, in much the same way that crowley s critics tended to dismiss his last years as a vegetative period of feeblemindedness. the ma-ion fellowship continued a largely clandestine existence, gradually focusing upon the whole of achad s contribution to thelema and his approach to the a:.a. system, with much less emphasis upon the aeon of maat concept that he eventually questioned himself as perhaps premature. achad claimed the 10= 1 grade in the a:.a. in 1919, and is conceded by even the most conservative to have held 8= 3 status. one student of rosicrucian occultism was fra

ifest cannot be understood in the external sense, but can be known in the gnostic sense by the initiate or perfected sentient being, the ubermensch. it can be plugged into. for reasons 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

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ft in identity is necessary to safely cross the abyss and directly confront the holy guardian angel in zid. 11 the goals of enochian magick "the first step is the separation of (what we call, for convenience) the astral body from the physicai body. as our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. in this way we become aware of the existence of what we can, for convenience, the holy guardian angel, ami the more we realize the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate communication with him" aleister crowley, magick without tears the ultimate goal or objective from practicing enochian magick is to unite the microcosm with the mac

ia number associated with it.when letters are combined to forro magical words of power, the individual letter meanings combine to indicate the overall formula of the word or narre. in addition, the gematric value of individual letters combines (sums) to form a gematric value for the word or name. a study of words, names, phrases and even entire sentences with equal gematric values will reveal the existence of correspondences or relationships that are often otherwise hidden or occult. table ii contains a summary of the characteristics ascribed to the enochian letters by crowley. table iii shows four possible gematria schemes with the enochian alphabet.the aurum solis values were determined from the experiences of that occult organization as described in the magical philosophy, book v: myste

governed by earth, giving form and the first stages of solidity to those regions. the last file is governed by fire, which quickens those regions and gives them life. 37 major watchtowers deities 'astral' beings possess knowledge and power of a different kind from aur own; their 'universe' is presumably of a different kind from ours, in same respects. it is more convenient to assume the objective existence of an 'angel'who gives us new knowledge than to allege that our invocation has awakened a supernormai power in ourselves. aleister crowley, magick in theory and practice figure 9, appendix a, shows the four secret holy names of divinity, which are given by the watchtowers. these names are found by reading across the horizontal bar of the great crosses. the four holy names are: 1) air oro

formula. the correct execution of this important formula is expressed by its letters as follows: the joy of living (the 191 devil in capricorn) must be checked by magical ability (temperance/art in sagittarius) while the fruit of the work (spirit of the empress) will be found centered in the joy of creativity (strength/lust in leo. this six-lettered formula expresses a double concept: on one hand existence is delight and bliss is a natural condition of living while on the other hand excessive revelry must be tempered by spiritual insight.1vitdt suggests a balance between the joy of the spiritual impulse and the desires of the world. the sigh of ivitdt from the watchtower of fire is: the letters gon, vau, gon, gisa, gal, gisa are written: 192 the formula of niakod nor by memory, nor by imag

. in enochian, the word for eye is ooaon which has the numerical value of 146. this number corresponds to the four governors because 146x10=1460. the feeling that you will have in un is that your upper eyelid is spirit while your lower eyelid is matter. with experience you should be able to see both aspects of reality in this aethyr. 215 asp, your reincarnating ego esoteric philosophy teaches the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the number for t-sa which means" the l ikeness within" and the number of paths on the tree of

GREY W G CONDENSATION OF KABBALAH

g was known beyond that point. that produced another notion of formlessness, and so the word sof- limits- got added. ayn sof. since god s creation was first supposed to be light which was yet unmanifested as anything, the negative state of ayn sof aur, or unknown and limitless light (aur means light in hebrew) was conceived as a zero or cypher= 0, out of which god was said to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creati

appears to consist of. combining the lot, the kabbalists pushed them a stage further and saw another positive state of generous outpouring they called chesed, or mercy-benevolence. realising that a countercurb had to be applied as a control to make any energy effective, they again combined all the previous spheres, and conceived a fifth state or sphere called gevurah, or severity, the economy of existence which applies a brake to the acceleration of initial energy. having thus got things under control, a central resultant came into being as the sphere of tiferet, or beauty and harmony. a condition of balance, stability and order to act as a nucleus for the now controllable pattern being produced. so now the triplicity-scheme could be repeated on lower levels and the next issue of energy i

ould be treated and held together or developed in order to make it worthwhile for projection further toward materialisation. since another sphere-concept had to complete the triad as a resultant of the last two, this was forthwith produced as yesod. literally this meant a foundation or basis on which to build. the final poising point from which consciousness might be pushed into concrete forms of existence. it alsomeans the foundation of a family, and here it meant the family of man. note that hitherto, the spheres have consisted of consciousness alone without matter. by combining these as 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8, we get 36, and 3+ 6= 9. so here we have the ninth sphere or point of triple triplicity. we should also remember that families begin by blood, and this is the point where our wo

re in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a final. t

, depth and locality, hard metal of iron at that particular place in this era and quantity. all this process was said to be governed by planetary or some other celestial phenomena, one per sphere as usual. this entire productive process is one of commencing vaguelywith a single idea, then focussing it into clearer and finer detail with each step until it becomes a definite finalised factor of our existence in this world. we ourselves are part of this creation, and we should see each other in that light. it is the yhvh process in us. when kabbalists had assembled this theoretical structure as a scheme whereby god manifested itself out of itself until man and the rest of evident existence appeared out of nothing, they tried to visualise all this as a regular plan they could look at, calculat

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

than legend, the fairy-tale lacks that local habitation, which hampers legend, but makes it the more homelike. the fairy-tale flies, the legend walks, knocks at your door; the one can draw freely out of the fulness of poetry, the other has almost the authority of history. as the fairy-tale stands related to legend, so does legend to history, and (we may add) so does history to real life. in real existence all the outlines are sharp, clear and certain, which on history's canvas are gradually shaded off and toned down. the ancient mythus, however, combines to some extent the qualities of fairy-tale and leo-end; untrammelled in its flight, it can yet settle down in a local home. it was thought once, that after the italian and french collections of fairy-tales it was too late to attempt any i

f the norse loki, who represents fire in another xx peeface. aspect, and was still better qualified to stand for the devil. the stories of his artfulness, his cunning tricks, have reproduced themselves repeatedly in all branches of our race. i now turn to the goddesses. a mother of gods, nerthus, is named to us by tacitus; her name is the exact counterpart to that of a norse god, who confirms her existence, as freyr would confirm that of freyja, had she come down to us only as the high german frouwa, and from the gothic frauja (m) we have the same right to infer a fem. fraujo. say that her name of nerthus has long ago died out, if it ever extended to all branches of our race; a whole group of beings almost identical with her lives on in fadeless legend: holde, berhte, fricke, harke, gaue

turn the stingy thing into a bird (p. 673. there is a popular joke about christ and peter being on a journey, and the saviour creating the first bohemian; and a netherl. tale preface^"1 (wodan'a p. xxxvii) about their putting up at an ogre's house in a wood, and being concealed by his compassionate wife, an incident that occurs in many other tales. afzelius (sagohafder 3, 155, while he proves the existence of these legends of christ and peter in sweden also, is certainly wrong in pronouncing them mere fabricated drolleries, not founded on popular belief. they are as firmly grounded as anything can be on primitive traditions, and prove with what fidelity the people^s memory has cared for our mythology, while mhg. poets despise these fables which they could have sung so admirably, just as th

d unceasing interaction of them all. a pagan religion never dropt out of the clouds, it was carried on through countless ages by the tradition of nations, but in the end it must rest on a mysterious revelation which accords with the marvellous language and the creation and propagation of mankind. our native heathenism seems not to have been oppressed by gloomy fancies about the misery of a fallen existence (like the indian doctrine of emanation, it favoured a cheerful fatalism (p. 860-1, and believed in a paradise, a renovated world, deified heroes; its gods resemble more those of greece, its superstition more that of rome' tanta gentium in rebus frivolis plerumque religio est' the question has been gravely asked, whether the heathen pkeface. iv gods really existed; and i feel disgust at a

ation. xxxiii. devil. xxxiv. magic. xxxv. superstition xxxvi. sicknesses. xxxvii. herbs and stones xxxviii. spells and charms index. pages 899 912 913 950 951 983 984 1030 1031 1104 1105 1147 1148 1189 1190 1222 1223 1249 1251 127g chapter xxx. poetry. maei'e however means not only fama, but fabula; and here some other and more interesting personifications present themselves. we perceive that the existence, organization and copiousness of poetry, as of language itself, reach back to a remote antiquity, that the resources and beauties of both gradually decay, and have to be recruited in other ways. ancient poetry was a sacred calling, which bore a du-ect reference to the gods, and had to do with soothsaying and magic. before our modern names dicjiter (ducange sub v, dictator) and poet were

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

that present the drinking-horn melt into the circle of valkyrs; and here again we recognise a general beauty pervading all the female spirits, and raising them above the males, whose characteristics come out more individually. in wichtels, dwarfs and goblins, especially in that children s bugbear the man ruprecht, there shews itself a comic faculty derived from the oldest times. through the whole existence of elves, nixes, and goblins there runs a low under-current of the unsatisfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men

not detect in him till the 13th century, must nevertheless have lain in it long before: it is by such double meaning that hadubrant s exclamation alter hun! first acquires significance. when gotfried used hiune for giant, he must have known that hiune at that time also meant a hungarian; and as little does the distinctness of the nationality rendered hiini in ohg. glosses exclude the simultaneous existence of a mythic meaning of the word. it may have been vivider or fainter in this place or that: thus, the on. hunar is never convertible with iotnar and]?ursar. i will not touch upon the root here (conf. p. 529 note, but only remark that one eddie name for the bear is hunn, sn. 179. 222a and ace. to biorn mn and liunbiorn= catulus ursinus (see suppl. one as. term for giant is ent, pi. entas:

ses the giant to have brought the mountain or hill to where it stands. we have just had an instance of the last kind: the edda accounts for all the liein-rocks by portions of a giant s club having dropt to the ground, which club was made of smooth whinstone. there is a pleasing variety about these folk-tales, which to my thinking is worth closer study, for it brings the living conception of giant existence clearly before us. one story current in the i. of hven makes grimild and hvenild two giant sisters living in zealand. hvenild wants to carry some slices of zealand to schonen on the swedish side; she gets over safely with a few that she has taken in her apron, but the next time she carries ofi too large a piece, her apron-string breaks in the middle of the sea, she drops the whole of her

ht of him that sent the heat, as if that were an older eternal god who already ruled in the chaos. the statement would have more weight, were it forthcoming in the voluspa or any of the eddie songs themselves; as it is, it looks to me a mere shift of snorri s own, to account for the presence and action of the heat, and so on a par with the formulas quoted in pp. 22-3-4. l buri, who is thawed into existence out of ice, to set limits to the rude evil 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

o adam and eve create that of beasts by smiting the sea with rods. only, adam makes the good beasts, eve the bad; so in parsee legend ormuzd and ahriman hold a creating match. 574 ceeation. men and dwarfs are created, appears in surprising harmony with a theological opinion largely adopted throughout the mid. ages, according to which, though the 0. t. begins with the work of the six days, yet the existence and consequently the creation of angels and the apostasy of devils had gone before, and then were produced heaven and earth, man and all other creatures.1 after wards, it is true, there comes also a destructive flood, but does not need to be followed by a new creation, for a pious remnant of mankind is saved, which peoples the earth anew. the muhammedan eblis (by aphseresis from dieblis

GRIMOIRE OF TURIEL

ross and the copy. he agreed to this, and thus i became the possessor of the grimoire. since 1927 i have rewritten the manuscript owing to the fact that i was on the move so often, and for the sake of convenience the new writing was entered into a note book of convenient size, and the copy purchased in las palmas i destroyed. i have reason to believe that the present manuscript is the only one in existence. in. publishing same i feel sure that it will appeal to all students of occultism as an additional item of interest. it has much to commend it. though small in volume it is a complete system of ceremonial the secret grimoire magic. the former owner admitted that he had made use of the formula contained therein. for his experiments in the art he, a former priest, had been defrocked. this

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e jurisdiction (the americas, australasia, europe, africa, and asia) article i.section 1 this lodge is a separate and distinct body created and chartered by the hierarchy of the supreme grand lodge of the ancient, mystical order rosae crucis, worldwide jurisdiction (hereinafter referred to as the grand lodge of amorc, or as grand lodge. section 2 this grand lodge is subordinate to and derives its existence and powers from the imperator and the board of directors composing the supreme grand lodge of amorc. it is chartered as the grand lodge of the general membership of the a.m.o.r.c. and is a separate and distinct body from the supreme grand lodge and, with its properly authorized affiliated bodies and members at large constitutes the membership section of the order (amorc) in this jurisdic

e board of directors of the supreme grand lodge include the right, as members of the international council, to sponsor lodges in territories, countries, nations, or lands other than north or south america where at time of the issuance of such sponsorship or such papers of authority there is no supreme or grand lodge of the rosicrucian order affiliated with the international rosicrucian council in existence or about to become chartered and authorized by a superior body. when, after a designated time, the functioning and procedure of administration of the sponsored body meets the approval of the supreme grand lodge of this jurisdiction it may appeal to the international council for recognition of the newly formed body as an independent jurisdiction, providing the territory or land in which i

and only casually, until they are discovered to be anxious to unite in the work and purposes of the order. then and only then, should they be invited by a member to make application, as described herein. in all ways, and in all things, maintain the dignity and austerity of the order, and always be watchful for the seeker of knowledge who will greatly appreciate your bringing to his attention the existence of the order and the means of entering it. the rosicrucian order, amorc, it must be understood, is not secret in the sense of the concealment of either its identity or location. for example, rosicrucian park in san jose, california, which is the see of the order, has a number of prominent buildings and the name of amorc is conspicuously displayed. further, there are approximately 400,000

tics to represent the continuity or immortality of life. the statement that in time the oval, or upper part of the crux ansata was closed into one perpendicular piece, thereby giving the original of the cross we use, is a mistake, for in our records we find, as will others find, on the oldest egyptian records of mysticism and history, both crosses used in the same period. they seemed to come into existence about the same time.at that time when the master minds of the orient were originating and creating symbols which would have definite meanings in the minds of the learned students. if the cross and other symbols confuse and perplex the wise today, it is not to be wondered at that in the days gone by there were many who saw naught in these symbols but arbitrary marks of indefinite characte

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

HAMIL THE ROSICRUCIAN SEER

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

ose mediumship he received, in writing between slates, a cherished communication from his long departed wife intimating that he would speedily rejoin her' whatever hockley's position had been with denley, by the early 1840s he was practising as an accountant in partnership with two others. where or how he received his trainingisnot known. he was not involved with any of the professional bodies in existence at this time. again the directories give no clue. his business address, certainly by thei870s, was 3 raymond buildings,graysinn.itappears inauthe directories,butas chambers housing law firms. from this, and his mention to1introductionfrederickhockleyis claimed as a major influence in the occultrevivalof the nineteenth century but little isknownof the man, his life, or what happened to hi

crifices on the altars of every idol of den and tribe that physiology and philosophy have reason to abhor. for the rest, after the exposition by mr sandby of the 'contradictions' and 'poverty of ideas' exhibited in these developments of spiritualism, we fancy it is needless to enter farther into their claims as transcendental and authoritative revelations and 'unveilments of the secrets of future existence" london w. w.lloyd.[printed inthezoist,no. xxix (april1850.)curebymesmen"sm,withoutmedicine,ofacondemneddiseasedknee.communicated by mr hockley'theincredulity of the learned is hardly less hurtful to truth than the credulity of the vulgar. when a discovery like.animal magnetism is announced, in the disbelief of which he has been trained from hiscontributionsto thezoist215distance, or whi

red novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or swedenborg, to a divine mission arose from their cases being isolated, though exceedingly elevated, instances of spontaneous somnambulism; but surely the demonstration of the existence of animal magnetism by mesmer, the discovery of clairvoyance by de puysegur, and the phenomena since elicited by an almost countless number of somnambulists, tending incontestibly to prove that the great disposer of all things has thus placed the same powers in the hands of every man, irrespectively of his creed or station, ought to be deemed sufficient to strip from their revelations ev

s objections rest more upon m. cahagnet's logic than his facts; and the two examples selected are of little value while others are omitted which seem perfectly to establish his book as 'a step farther towards the unknown.'thecelestialtelegraphappears to me to prove more forcibly than any other work on animal magnetism, with the exception ofi.hernrichjung's(called stilling)theoryofpneumatology,the existence of guardian angels, of hades, and the materiality of the human soul, but to be as far removed from swedenborgian255ism(by which term i mean a belief in thedoarinesand doxology of the new]erusalemchurch,and particularly articles xxi.,xxii.,andxxiii*)as from behemenism, mahometanism, buddhism, or polytheism, all, there is little doubt, equally indebted to the hitherto occult but ever exist

HANDBOOK OF EGYPTIAN MYTHOLOGY

rent, but whether they were written down or existed only in oral form is not clear. a type of religious text that does seem to have developed in this period was the topographical list.17 this listed deities according to their cult places and summarized their functions and qualities with epithets. some epi- 8 handbook of egyptian mythology thets, such as horus, protector of his father, suggest the existence of a story behind them. in the fourth dynasty the king s role was redefined as being the son of ra, the deputy of the sun god on earth. sneferu, the first king of the fourth dynasty, was one of egypt s greatest builders. three pyramids were completed in his reign, each with two temples for the funerary cult of the king. later literary tradition was favorable to sneferu but not to his suc

egyptians speculated that the primeval substance was watery and dark and had no form and no boundaries. these primeval waters, known as the nu or the nun, continued to surround the world even after creation and were thought of as the ultimate source of the nile. when personified as a deity, nun could be called the father and mother of the creator, because the creator was thought of as coming into existence within the nun. after creation, qualities of the primeval state, such as its darkness, were retrospectively endowed with consciousness and became a group of deities known as the eight or the ogdoad of hermopolis (see deities, themes, and concepts. the eight were imagined as amphibians and reptiles, fertile creatures of the dark primeval slime. they were the forces that shaped the creator

ential for all life. passages in the coffin texts stress that the self-created god came into being alone. for a group-oriented culture such as that of the egyptians, such loneliness must have been almost unimaginable. the creator remained alone until his/her heart became effective and he/she began to think and feel. in coffin texts spell 76, the creator (here named as atum) brings eight gods into existence by speaking with the nun, presumably separating the elements of chaos by the process of naming them. other texts refer to the creator s driving back the primeval waters, perhaps by the power of spoken command, to create a space in which to begin the work of creation. images of emergence. the primal event of the emergence of the creator to dispel the watery silent darkness could be repres

with a wedjat (sacred eye. the eye of ra and the eyes of horus could all be shown in this way (british museum) divided (without necessarily diminishing itself) into the diverse elements that made up the universe. the ways in which this could have happened were the subject of much speculation. the heart and the tongue. the intellectual powers that enabled the creator to bring himself/herself into existence and to create other beings were sometimes conceptualized as deities. the most important of these were the gods sia, hu, and heka. sia was the power of perception or insight, which allowed the creator to visualize other forms. hu was the power of authoritative speech, which enabled the creator to bring things into being by naming them. in coffin texts spell 335, hu and sia are said to be

outh of the creator acts as a substitute womb. atum uses his powers of thought and utterance to transform the seed into the first two gendered deities, who are expelled from his mouth or through the nose and mouth. the combination of biological and intellectual methods of creation is stressed in the memphite theology, which states that the ennead of atum (the first nine deities created) came into existence through his seed and his fingers, but the ennead is the teeth and lips in this mouth that spoke the name of every thing and from which shu and tefnut came forth. once the twins had been born, the sexual identity of atum becomes fixed as a father. a further development was the personification of the hand of atum as a goddess, thus giving him a sexual partner. since the hand goddess came d

HEAVEN HELL

he delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world

sible they may have appeared to him personally. this, however, is unlikely to have been the case, and it is far more probable that he believed every religious or funeral text to have its own special value as a means of p. 26 salvation, and that he selected for inscribing on the walls of his tomb and sarcophagus those which he thought would bc the most likely to secure for him in the next world an existence which would be at once happy and everlasting. therefore seti i. provided himself with amulets, ushabtiu figures, magical formulae, pictures of gods and fiends to be used in working sympathetic magic, religious formulae and copies of hymns and funeral works, an inscribed tomb and sarcophagus &c; in fact, he was painfully anxious to omit nothing from the inscriptions in his tomb which woul

agricultural population would expect to have, and a nation of farmers would revel in the idea of living among fields of wheat and barley, the former being p. 42 between seven and eight feet, and the latter between nine and ten feet high. the spirits who reaped this grain are said to have been nine cubits, i.e, over thirteen feet, in height, a statement which seems to indicate that a belief in the existence of men of exceptional height in very ancient days was extant in egypt traditionally. other facts to be gleaned from the list of aats concerning sekhet-aaru are that--1. one section at least was filled with fire. 2. another was filled with rushing, roaring waters, which swept everything away before them. 3. in another the serpent rerek lived. 4. in another the spirits lived upon the inert

the first division is in reality only the ante-chamber of the tuat, and the twelfth the ante-chamber of the sky of this world, into which the sun-god enters to begin the new day. the divisions ii. to xi. of the tuat have an entirely different character from the ante-chamber of the tuat and that of the sky. it has already been said that a river flows from one end of the tuat to the other, and its existence can only be explained in one way. at a very early period of their history the egyptians believed that the sun-god passed over the sky, which they held to be a vast watery mass, in some kind of boat; the belief in the existence of such a boat was absolutely necessary, for unless the fire of the sun was protected from contact with the water of the sky, it would, they argued, be extinguishe

heir history the egyptians believed that the sun-god passed over the sky, which they held to be a vast watery mass, in some kind of boat; the belief in the existence of such a boat was absolutely necessary, for unless the fire of the sun was protected from contact with the water of the sky, it would, they argued, be extinguished. so far back as the period when the pyramids of giza were built, the existence of two boats was assumed; in one, called matet, the sun-god sailed from the time he rose p. 95 until noon, and in the other, called sektet, he sailed from noon to sunset. when the conception of the existence of the tuat was evolved, and the belief that the sun-god passed through it each night gained credence, it became necessary to find some means of transport for the god. it was impossi

HELENA BLAVATSKY NIGHTMARE TALES

ndelible gore. iitime- the landmark of gods and men in the boundless field of eternity, the murderer of its offspring and ofmemory in mankind- time moves on with noiseless, incessant step through aeons and ages. amongmillions of other souls, a soul-ego is reborn: for weal or for woe, who knoweth! captive in its new humanform, it grows with it, and together they become, at last, conscious of their existence. happy are the years of their blooming youth, unclouded with want or sorrow. neither knows aught of thepast nor of the future. for them all is the joyful present: for the soul-ego is unaware that it had ever lived inother human tabernacles, it knows not that it shall be again reborn, and it takes no thought of the morrow. its form is calm and content. it has hitherto given its soul-ego n

shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the blossoms of life and causes its egoof clay to draw the soldi

the ceaselessevolution of effects, engendered by certain direct causes, with one primary and fundamental cause, fromwhich ensued all that followed. a feeble old man am i now, yet physical weakness has in no way impared mymental faculties. i remember the smallest details of that terrible cause, which engendered such fatal results. itis these which furnish me with an additional proof of the actual existence of one whom i fain would regard- oh, that i could do so- as a creature born of my fancy, the evanescent production of a feverish, horriddream! oh that terrible, mild and all-forgiving, that saintly and respected being! it was that paragon of allthe virtues who embittered my whole existence. it is he, who, pushing me violently out of the monotonousbut secure groove of daily life, was the

tangible manifestations? accordingly, i received the tales of nascent spiritualism with a feeling of utter contempt, and regarded theovertures made by certain priests with derision, often akin to anger. and indeed the latter feeling has neverentirely abandoned me. nightmare talesi- the stranger's story27 pascal, in the eighth act of his" thoughts" confesses to a most complete incertitude upon the existence ofgod. throughout my life, i too professed a complete certitude as to the non-existence of any suchextra-cosmic being, and repeated with that great thinker the memorable words in which he tells us "i haveexamined if this god of whom all the world speaks might not have left some marks of himself. i lookeverywhere, and everywhere i see nothing but obscurity. nature offers me nothing that m

ous convictions, therebyvery often hurting his feelings. but my old friend was as meek and forgiving as any true buddhist's heart might desire. he never resented myimpatient sarcasms, even when they were, to say the least, of equivocal propriety, and generally limited hisreplies to the "wait and see" kind of protest. nor could he be brought to seriously believe in the sincerity ofmy denial of the existence of any god or gods. the full meaning of the terms "atheism" and "scepticism"was beyond the comprehension of his otherwise extremely intellectual and acute mind. like certainreverential christians, he seemed incapable of realizing that any man of sense should prefer the wiseconclusions arrived at by philosophy and modern science to a ridiculous belief in an invisible world full ofgods and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

t an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religion" was one in antiquity; and the sameness of primitive religious philosophy is proven to us by the identical doctrines taught to the initiates during the mysteries, an institution once universally diffused. all the old worships indicate the existence of a single theosophy anterior to them. the key that is to open one must open all; otherwise it cannot be the right key -ooo- the policy of the theosophical society q. in the days of ammonius there were several ancient great religions, and numerous were the sects in egypt and palestine alone. how could he reconcile them? a. by doing that which we again try to do now. the neo-platonists w

in buddhism it is the ethics which have always been the most insisted upon. this accounts for the resemblance, amounting almost to identity, between the ethics of theosophy and those of the religion of buddha. q. are there any great points of difference? a. one great distinction between theosophy and exoteric buddhism is that the latter, represented by the southern church, entirely denies (a) the existence of any deity, and (b) any conscious postmortem life, or even any self-conscious surviving individuality in man. such at least is the teaching of the siamese sect, now considered as the purest form of exoteric buddhism. and it is so, if we refer only to buddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist chu

ime rank materialists, and the other half anthropomorphists and phenomenalists. q. are we to regard theosophy in any way as a revelation? a. in no way whatever-not even in the sense of a new and direct disclosure from some higher, supernatural, or, at least, superhuman beings; but only in the sense of an "unveiling" of old, very old, truths to minds hitherto ignorant of them, ignorant even of the existence and preservation of any such archaic knowledge. it has become "fashionable" especially of late, to deride the notion that there ever was, in the mysteries of great and civilized peoples, such as the egyptians, greeks, or romans, anything but priestly imposture. even the rosicrucians were no better than half lunatics, half knaves. numerous books have been written on them; and tyros, who h

are mistaken, and the analogy is perfect. if, however, you overlook the fact that a cut in the finger may often make the whole body suffer, and react on the whole nervous system, i must all the more remind you that there may well be other spiritual laws, operating on plants and animals as well as on mankind, although, as you do not recognize their action on plants and animals, you may deny their existence. q. what laws do you mean? a. we call them karmic laws; but you will not understand the full meaning of the term unless you study occultism. however, my argument did not rest on the assumption of these laws, but really on the analogy of the plant. expand the idea, carry it out to a universal application, and you will soon find that in true philosophy every physical action has its moral a

at seers, initiates, and prophets of historic and even prehistoric ages; at least, as many as it can get. therefore, it is merely the channel through which more or less of truth, found in the accumulated utterances of humanity's great teachers, is poured out into the world. q. but is such truth unreachable outside of the society? does not every church claim the same? a. not at all. the undeniable existence of great initiates-true "sons of god"-shows that such wisdom was often reached by isolated individuals, never, however, without the guidance of a master at first. but most of the page 30 the key to theosophy- hp blavatsky.txt followers of such, when they became masters in their turn, have dwarfed the catholicism of these teachings into the narrow groove of their own sectarian dogmas. the

HINE PHIL ASPECTS OF EVOCATION

t this point that you should consider what happens 17 after the servitor has performed its task. it is generally held to be preferable that when a servitor has completed its task, the servitor should be disassembled by its creator. there are two approaches to doing this. firstly, one can encode a .self-destruct. instruction into the servitor at the time of it.s creation, where the duration of its existence is defined in terms of the duration of its task, or the fulfilment of a specific condition. the other approach to disassembly is to perform a ritual .reabsorption. of the servitor, mentally drawing it back from it.s task, taking it apart by visualization, taking back the original desire which sparked it.s creation, and taking apart or destroying any material base which you have created f

or. 5. is a name required? the servitor can be given a name which can be used, in addition to its sigil, for creating, powering, or controlling it. a name also acts to further create a servitor.s persona. a name can reflect the servitor.s task, or be formed from a mantric sigil of it.s statement of intent. 6. is a material base required? the material base is some physical focus for the servitor.s existence. this can help to define the servitor as an individual entity, and can be used if you need to recall the servitor for any reason. examples of a material base include bottles, rings, crystals, small figurines as used in fantasy role-playing or figures crafted from modelling compounds. bodily fluids can be applied to the material base to increase the perceived link between creator and enti

hen able to act, independently of its creator. a purely psychological or subjective account of this process cannot account for the ability of such an entity to manifest results (in accordance with the creator.s intent) in the physical world. following choronzon.s ideas on chaos dynamics, it seems likely to me that in evoking, and thereby creating, an elemental servitor, one could be bringing into existence a structure such as is outlined above. if we can accept (at least in theory) that these structures are capable of retaining information over time, then we could be looking at a partial model for a wide range of phenomena associated with discrete .spirits. in my experience (and that of colleagues, the more .work. that is given to an elemental servitor, the more .powerful. it becomes- in t

HINE P OVEN READY CHAOS

g more time defending your models, rather than modifying them, then you know it s time for another spot of deconditioning. report to room 101. 23 oven-ready chaos all hail discordia! the discordian society is, in its own words..a tribe of philosophers, theologians, magicians, scientists, artists, clowns, and similar maniacs who are intrigued with eris goddess of confusion and with her doings. the existence of the discordian society was first popularised in robert anton wilson& robert shea s blockbusting illuinatus! trilogy, and also in malaclypse the younger s book principia discordia which sets out the basic principles of the discordian religion- a religion based around the greek goddess, eris. traditionally, eris was a daughter of nox (night) and the wife of chronus. she begat a whole bu

e ourselves that it s better not to. a fantasy has tremendous power, and in a period of high anxiety we can imagine a thousand outcomes, good and bad (but mostly good) of what the dreaded/hoped for moment will bring us. the fantasy exists in a continual tension between the desire to fulfill it, and the desire to maintain it- to keep from losing it. of course, any move to real-ise it threatens its existence. a closed loop is is the result, shored up by our favourite defence mechanisms, whipped on by fear of failure and lust of result. 53 oven-ready chaos the obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. it s a doublebind tug o war. the desire to maintain the fantasy may be stronger than the desire to make it real. in classical occu

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

written, during monkish times, as, like so many others, never intended to be understood by any but initiates, and was a kind of advertisement that those who saw his ms, preceiving their utter inability to understand it, might apply to the monasteries for initiation. at the same time, the whole of alchemy is there. the same remarks apply to raymond lully. very much has been made of the fact of the existence of certain rose nobles which he made for one of [our] edwards. i have seen one. it is said that they have been assayed, and that modern science proved them not to be gold, but a metal so like it, as to pass for it in those days of ignorance. still, he must have known the real thing, and perhaps purposely mixed it with some other metal. there are several "tractatus" or "traitez" without a

HP LOVECRAFT A DARK LORE

ate beyond body- or without the body, they would have been the same. that the kind of fear here treated is purely spiritual- that it is strong in proportion as it is objectless on earth, that it predominates in the period of our sinless infancy- are difficulties the solution of which might afford some probable insight into our ante-mundane condition, and a peep at least into the shadowland of pre-existence- charles lamb: witches and other night-fears i. when a traveller in north central massachusetts takes the wrong fork at the junction of aylesbury pike just beyond dean's corners he comes upon a lonely and curious country. the ground gets higher, and the brier-bordered stone walls press closer and closer against the ruts of the dusty, curving road. the trees of the frequent forest belts s

he could scarcely dispose of a mouthful. all that day he read on, now and then halted maddeningly as a reapplication of the complex key became necessary. lunch and dinner were brought him, but he ate only the smallest fraction of either. toward the middle of the next night he drowsed off in his chair, but soon woke out of a tangle of nightmares almost as hideous as the truths and menaces to man's existence that he had uncovered. on the morning of september fourth professor rice and dr morgan insisted on seeing him for a while, and departed trembling and ashen-grey. that evening he went to bed, but slept only fitfully. wednesday- the next day- he was back at the manuscript, and began to take copious notes both from the current sections and from those he had already deciphered. in the small

n the bud some stupendous hoax destined to have a literary reflection. among those, however, who have examined and correlated all this evidence, there remain several who cling to less rational and commonplace theories. they are inclined to take much of blake's diary at its face value, and point significantly to certain facts such as the undoubted genuineness of the old church record, the verified existence of the disliked and unorthodox starry wisdom sect prior to 1877, the recorded disappearance of an inquisitive reporter named edwin m. lillibridge in 1893, and- above all- the look of monstrous, transfiguring fear on the face of the young writer when he died. it was one of these believers who, moved to fanatical extremes, threw into the bay the curiously angled stone and its strangely ado

fury to exhume his ghost i delved irrationally and clumsily down beneath where he had lain. god knows what i expected to find-i only felt that i was digging in the grave of a man whose ghost stalked by night. it is impossible to say what monstrous depth i had attained when my spade, and soon my feet, broke through the ground beneath. the event, under the circumstances, was tremendous; for in the existence of a subterranean space here, my mad theories had terrible confirmation. my slight fall had extinguished the lantern, but i produced an electric pocket lamp and viewed the small horizontal tunnel which led away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and clea

nked for the instinct which led me unconscious to places where men dwell; to the peaceful village that slept under the calm stars of clearing skies. i had recovered enough in a week to send to albany for a gang of men to blow up the martense mansion and the entire top of tempest mountain with dynamite, stop up all the discoverable mound-burrows, and destroy certain over-nourished trees whose very existence seemed an insult to sanity. i could sleep a little after they had done this, but true rest will never come as long as i remember that nameless secret of the lurking fear. the thing will haunt me, for who can say the extermination is complete, and that analogous phenomena do not exist all over the world? who can, with my knowledge, think of the earth's unknown caverns without a nightmare

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

gs and blastings in the west-stretching formation to which the exhumed fragments evidently belonged. he was strangely convinced that the marking was the print of some bulky, unknown, and radically unclassifiable organism of considerably advanced evolution, notwithstanding that the rock which bore it was of so vastly ancient a date- cambrian if not actually precambrian- as to preclude the probable existence not only of all highly evolved life, but of any life at all above the unicellular or at most the trilobite stage. these fragments, with their odd marking, must have been five hundred million to a thousand million years old. ii popular imagination, i judge, responded actively to our wireless bulletins of lake s start northwestward into regions never trodden by human foot or penetrated by

ty of the whole scene, and the queer state of his sensations at being in the lee of vast, silent pinnacles whose ranks shot up like a wall reaching the sky at the world s rim. atwood s theodolite observations had placed the height of the five tallest peaks at from thirty thousand to thirty-four thousand feet. the windswept nature of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violent beyond anything we had so far encountered. his camp lay a little more than five miles from where the higher foothills rose abruptly. i could almost trace a note of subconscious alarm in his words-flashed across a glacial void of seven hundred miles- as he urged that we all hasten with the matter and get the strange, new region disposed of as soon as possible

water navigation. symmetry is curiously vegeta blelike, suggesting vegetable 's essential up-and-down structure rather than animal s fore-and-aft structure. fabulously early date of evolution, preceding even simplest archaean protozoa hitherto known, baffles all conjecture as to origin "complete specimens have such uncanny resemblance to certain creatures of primal myth that suggestion of ancient existence outside antarctic becomes inevitable. dyer and pabodie have read necronomicon and seen clark ashton smith s nightmare paintings based on text, and will understand when i speak of elder things supposed to have created all earth life as jest or mistake. students have always thought conception formed from morbid imaginative treatment of very ancient tropical radiata. also like prehistoric f

ed relatively rare except for the vast colonizing movements by which the race expanded. for personal locomotion no external aid was used, since in land, air, and water movement alike the old ones seemed to possess excessively vast capacities for speed. loads, however, were drawn by beasts of burden- shoggoths under the sea, and a curious variety of primitive vertebrates in the later years of land existence. these vertebrates, as well as an infinity of other life forms- animal and vegetable, marine, terrestrial, and aerial- were the products of unguided evolution acting on life cells made by the old ones, but escaping beyond their radius of attention. they had been suffered to develop unchecked because they had not come in conflict with the dominant beings. bothersome forms, of course, were

f new land masses, though the ocean was never wholly deserted. another cause of the landward movement was the new difficulty in breeding and managing the shoggoths upon which successful sea life depended. with the march of time, as the sculptures sadly confessed, the art of creating new life from inorganic matter had been lost, so that the old ones had to depend on the molding of forms already in existence. on land the great reptiles proved highly tractable; but the shoggoths of the sea, reproducing by fission and acquiring a dangerous degree of accidental intelligence, presented for a time a formidable problem. they had always been controlled through the hypnotic suggestions of the old ones, and had modeled their tough plasticity into various useful temporary limbs and organs; but now the

HP LOVECRAFT BEYOND THE WALL OF SLEEP

the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences- freud to the contrary with his puerile symbolism- there are still a certain remainder whose immundane and ethereal character permit of no ordinary interpretation, and whose vaguely exciting and disquieting effect suggests possible minute glimpses into a sphere of mental existence no less important than physical life, yet separated from that life by an all but impassable barrier. from my experience i cannot doubt but that man, when lost to terrestrial consciousness, is indeed sojourning in another and uncorporeal life of far different nature from the life we know, and of which only the slightest and most indistinct memories linger after waking. from those blurred

ible yet ethereal structure, and who did not appear to be of human shape, since slater never referred to it as a man, or as aught save a thing. this thing had done slater some hideous but unnamed wrong, which the maniac (if maniac he were) yearned to avenge. from the manner in which slater alluded to their dealings, i judged that he and the luminous thing had met on equal terms; that in his dream existence the man was himself a luminous thing of the same race as his enemy. this impression was sustained by his frequent references to flying through space and burning all that impeded his progress. yet these conceptions were formulated in rustic words wholly inadequate to convey them, a circumstance which drove me to the conclusion that if a dream world indeed existed, oral language was not it

HP LOVECRAFT CELEPHAIS

wears a yellow silken mask over its face and dwells all alone in a prehistoric stone monastery in the cold desert plateau of leng. in time he grew so impatient of the bleak intervals of day that he began buying drugs in order to increase his periods of sleep. hasheesh helped a great deal, and once sent him to a part of space where form does not exist, but where glowing gases study the secrets of existence. and a violet-coloured gas told him that this part of space was outside what he had called infinity. the gas had not heard of planets and organisms before, but identified kuranes merely as one from the infinity where matter, energy, and gravitation exist. kuranes was now very anxious to return to minaret-studded celephais, and increased his doses of drugs; but eventually he had no more m

HP LOVECRAFT COOL AIR

n organic life itself, so that if a bodily frame be but originally healthy and carefully preserved, it may through a scientific enhancement of these qualities retain a kind of nervous animation despite the most serious impairments, defects, or even absences in the battery of specific organs. he might, he half jestingly said, some day teach me to live--or at least to possess some kind of conscious existence--without any heart at all! for his part, he was afflicted with a complication of maladies requiring a very exact regimen which included constant cold. any marked rise in temperature might, if prolonged, affect him fatally; and the frigidity of his habitation--some 55 or 56 degrees fahrenheit--was maintained by an absorption system of ammonia cooling, the gasoline engine of whose pumps i

HP LOVECRAFT EX OBLIVIONE

he land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! the window! the window! 1998-1999 william johns last modified: 12/18/1999 18:43 1ex oblivione by h.p. lovecraft 1920 when the last days were upon me, and the ugly trifles of existence began to drive me to madness like the small drops of water that torturers let fall ceaselessly upon one spot of their victims body, i loved the irradiate refuge of sleep. in my dreams i found a little of the beauty i had vainly sought in life, and wandered through old gardens and enchanted woods. once when the wind was soft and scented i heard the south calling, and sailed endlessly and

HP LOVECRAFT FROM BEYOND

gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish fear which prompted me to draw from my hip pocket the revolver i carried after dark since the night i was held up in east providence. then from the farthermost regions of remoteness, the sound softly glided into existence. it was infinitely faint, subtly vibrant, and unmistakably musi-cal, but held a quality of surpassing wildness which made its impact feel like a delicate torture of my whole body. i felt sensations like those one feels when accidentally scratching ground glass. simultaneously there developed something like a cold draught, which apparently swept past me from the direction of the distant s

HP LOVECRAFT HERBERT WEST REANIMATOR

hat we chose our house because it was fairly well isolated, and as near as possible to the potter s field. reticence such as this is seldom without a cause, nor indeed was ours; for our requirements were those resulting from a life-work distinctly unpopular. outwardly we were doctors only, but beneath the surface were aims of far greater and more terrible moment- for the essence of herbert west s existence was a quest amid black and forbidden realms of the unknown, in which he hoped to uncover the secret of life and restore to perpetual animation the graveyard s cold clay. such a quest demands strange materials, among them fresh human bodies; and in order to keep supplied with these indispensable things one must live quietly and not far from a place of informal interment. west and i had me

did perform marvels of surgery for the soldiers; but his chief delights were of a less public and philanthropic kind, requiring many explanations of sounds which seemed peculiar even amidst that babel of the damned. among these sounds were frequent revolver-shots- surely not uncommon on a battlefield, but distinctly uncommon in an hospital. dr. west s reanimated specimens were not meant for long existence or a large audience. besides human tissue, west employed much of the reptile embryo tissue which he had cultivated with such singular results. it was better than human material for maintaining life in organless fragments, and that was now my friend s chief activity. in a dark corner of the laboratory, over a queer incubating burner, he kept a large covered vat full of this reptilian cell

nic matter other -than human. it had become fiendishly disgusting by the time he disappeared; many of the experiments could not even be hinted at in print. the great war, through which both of us served as surgeons, had intensified this side of west. in saying that west s fear of his specimens was nebulous, i have in mind particularly its complex nature. part of it came merely from knowing of the existence of such nameless monsters, while another part arose from apprehension of the bodily harm they might under certain circumstances do him. their disappearance added horror to the situation- of them all, west knew the whereabouts of only one, the pitiful asylum thing. then there was a- more subtle fear- a very fantastic sensation resulting from a curious experiment in the canadian army in 19

as it disappeared i saw that the blue eyes behind the spectacles were hideously blazing with their first touch of frantic, visible emotion. servants found me unconscious in the morning. west was gone. the incinerator contained only unidentifiable ashes. detectives have questioned me, but what can i say? the sef ton tragedy they will not connect with west; not that, nor the men with the box, whose existence they deny. i told them of the vault, and they pointed to the unbroken plaster wall and laughed. so i told them no more. they imply that i am either a madman or a murderer- probably i am mad. but i might not be mad if those accursed tomb-legions had not been so silent. 1998-1999 william johns last modified: 12/18/1999 18:43 ihistory of the necronomicon by h.p. lovecraft (1927 (there has b

HP LOVECRAFT HYPNOS

nd in the day, when i chiseled busts of him and carved miniature heads in ivory to immortalize his different expressions. of our studies it is impossible to speak, since they held so slight a connection with anything of the world as living men conceive it. they were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep- those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester's whim. men of learni

old-for want of symbols or suggestions in any language. i say this because from first to last our discoveries partook only of the nature of sensations; sensations correlated with no impression which the nervous system of normal humanity is capable of receiving. they were sensations, yet within them lay unbelievable elements of time and space-things which at bottom possess no distinct and definite existence. human utterance can best convey the general character of our experiences by calling them plungings or soarings; for in every period of revelation some part of our minds broke boldly away from all that is real and present, rushing aerially along shocking, unlighted, and fear-haunted abysses, and occasionally tearing through certain well-marked and typical obstacles describable only as vi

HP LOVECRAFT THE ALCHEMIST

his thirty-second birthday when surprised by early death. louis, son to robert, was found drowned in the moat at the same fateful age, and thus down through the centuries ran the ominous chronicle: henris, roberts, antoines, and armands snatched from happy and virtuous lives when little below the age of their unfortunate ancestor at his murder. that i had left at most but eleven years of further existence was made certain to me by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the

of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back to occult studies, and once more endeavor to find a spell, that would release my house from its terrible burden. upon one thing i was absolutely resolved. i should never wed, for, since no other branch of my family was in existence, i might thus end the curse with myself. as i drew near the age of thirty, old pierre was called to the land beyond. alone i buried him beneath the stones of the courtyard about which he had loved to wander in life. thus was i left to ponder on myself as the only human creature within the great fortress, and in my utter solitude my mind began to cease its vain protest against the impendi

d crumbling with the rot of long dampness, met my eyes. cobwebs in a profusion never before seen by me were spun everywhere, and huge bats flapped their bony and uncanny wings on all sides of the otherwise untenanted gloom. of my exact age, even down to days and hours, i kept a most careful record, for each movement of the pendulum of the massive clock in the library told off so much of my doomed existence. at length i approached that time which i had so long viewed with apprehension. since most of my ancestors had been seized some little while before they reached the exact age of count henri at his end, i was every moment on the watch for the coming of the unknown death. in what strange form the curse should overtake me, i knew not; but i was resolved at least that it should not find me a

returned and, with a shocking sound like the hissing of a serpent, the stranger raised a glass phial with the evident intent of ending my life as had charles le sorcier, six hundred years before, ended that of my ancestor. prompted by some preserving instinct of self-defense, i broke through the spell that had hitherto held me immovable, and flung my now dying torch at the creature who menaced my existence. i heard the phial break harmlessly against the stones of the passage as the tunic of the strange man caught fire and lit the horrid scene with a ghastly radiance. 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 frightful

HP LOVECRAFT THE BEAST IN THE CAVE

one itself. cautiously advancing, we gave vent to a simultaneous ejaculation of wonderment, for of all the unnatural monsters either of us had in our lifetimes beheld, this was in surpassing degree the strangest. it appeared to be an anthropoid ape of large proportions, escaped, perhaps, from some itinerant menagerie. its hair was snow-white, a thing due no doubt to the bleaching action of a long existence within the inky confines of the cave, but it was also surprisingly thin, being indeed largely absent save on the head, where it was of such length and abundance that it fell over the shoulders in considerable profusion. the face was turned away from us, as the creature lay almost directly upon it. the inclination of the limbs was very singular, explaining, however, the alternation in the

HP LOVECRAFT THE LURKING FEAR

fury to exhume his ghost i delved irrationally and clumsily down beneath where he had lain. god knows what i expected to find-i only felt that i was digging in the grave of a man whose ghost stalked by night. it is impossible to say what monstrous depth i had attained when my spade, and soon my feet, broke through the ground beneath. the event, under the circumstances, was tremendous; for in the existence of a subterranean space here, my mad theories had terrible confirmation. my slight fall had extinguished the lantern, but i produced an electric pocket lamp and viewed the small horizontal tunnel which led away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and clea

nked for the instinct which led me unconscious to places where men dwell; to the peaceful village that slept under the calm stars of clearing skies. i had recovered enough in a week to send to albany for a gang of men to blow up the martense mansion and the entire top of tempest mountain with dynamite, stop up all the discoverable mound-burrows, and destroy certain over-nourished trees whose very existence seemed an insult to sanity. i could sleep a little after they had done this, but true rest will never come as long as i remember that nameless secret of the lurking fear. the thing will haunt me, for who can say the extermination is complete, and that analogous phenomena do not exist all over the world? who can, with my knowledge, think of the earth's unknown caverns without a nightmare

HP LOVECRAFT THE NAMELESS CITY

even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial life. but as always in my strange and roving existence, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in th

HP LOVECRAFT THE PICTURE IN THE HOUSE

to the moonlit towers of ruined rhine castles, and falter down black cobwebbed steps beneath the scattered stones of forgotten cities in asia. the haunted wood and the desolate mountain are their shrines, and they linger around the sinister monoliths on uninhabited islands. but the true epicure in the terrible, to whom a new thrill of unutterable ghastliness is the chief end and justification of existence, esteems most of all the ancient, lonely farmhouses of backwoods new england; for there the dark elements of strength, solitude, grotesqueness and ignorance combine to form the perfection of the hideous. most horrible of all sights are the little unpainted wooden houses remote from travelled ways, usually squatted upon some damp grassy slope or leaning against some gigantic outcropping o

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n definite charges were reported; nor were any of the captives seen thereafter in the regular gaols of the nation. there were vague statements about disease and concentration camps, and law about dispersal in various naval and military prisons, inn nothing positive ever developed. innsmouth itself was left almost depopulated, and it is even now only beginning to show signs of a sluggishly revived existence. complaints from many liberal organizations were met with long confidential discussions, and representatives were taken on trips to certain camps and prisons. as a result, these societies became surprisingly passive and reticent newspaper men were harder to manage, but seemed largely to cooperate with the government in the end. only one paper- a tabloid always discounted because of its w

s- reminded of the bygone terror only by occasional official visits from government men in connexion with the campaign which my pleas and evidence had started. around the middle of july- just a year after the innsmouth experience- i spent a week with my late mother's family in cleveland; checking some of my new genealogical data with the various notes, traditions, and bits of heirloom material in existence there, and seeing what kind of a connected chart i could construct. i did not exactly relish this task, for the atmosphere of the williamson home had always depressed me. there was a strain of morbidity there, and my mother had never encouraged my visiting her parents as a child, although she always welcomed her father when he came to toledo. my arkham- born grandmother had seemed strang

HP LOVECRAFT THE TOMB

ble horror of them; and would retire to the innermost recesses of the house whenever the heavens threatened an electrical display. a favorite haunt of mine during the day was the ruined cellar of the mansion that had burned down, and in fancy i would picture the structure as it had been in its prime. on one occasion i startled a villager by leading him confidently to a shallow subcellar, of whose existence i seemed to know in spite of the fact that it had been unseen and forgotten for many generations. at last came that which i had long feared. my parents, alarmed at the altered manner and appearance of their only son, commenced to exert over my movements a kindly espionage which threatened to result in disaster. i had told no one of my visits to the tomb, having guarded my secret purpose

HP LOVECRAFT THE UNNAMABLE

upation with the mystical and the unexplained; for although believing in the supernatural much more fully than i, he would not admit that it is sufficiently commonplace for literary treatment that a mind can find its greatest pleasure in escapes from the daily treadmill, and in original and dramatic recombinations of images usually thrown by habit and fatigue into the hackneyed patterns of actual existence, was something virtually incredible to his clear, practical, and logical intellect with him all things and feelings had fixed dimensions, properties, causes, and effects; and although he vaguely knew that the mind sometimes holds visions and sensations of far less geometrical, classifiable, and workable nature, he believed himself justified in drawing an arbitrary line and ruling out of

n a counter-attack, for i knew that joel manton actually half clung to many old-wives' superstitions which sophisticated people had long outgrown; beliefs in the appearance of dying persons at distant places, and in the impressions left by old faces on the windows through which they had gazed all their lives. to credit these whisperings of rural grandmothers, i now insisted, argued a faith in the existence of spectral substances on the earth apart from and subsequent to their material counterparts. it argued a capability of believing in phenomena beyond all normal notions; for if a dead man can transmit his visible or tangible image half across the world, or down the stretch of the centuries, how can it be absurd to suppose that deserted houses are full of queer sentient things, or that ol

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

h carter reeled in the clutch of supreme horror- horror such as had not been hinted even at the climax of that hideous night when two had ventured into an ancient and abhorred necropolis under a waning moon and only one had emerged. no death, no doom, no anguish can arouse the surpassing despair which flows from a loss of identity. merging with nothingness is peaceful oblivion; but to be aware of existence and yet to know that one is no longer a definite being distinguished from other beings- that one no longer has a self- that is the nameless summit of agony and dread. he knew that there had been a randolph carter of boston, yet could not be sure whether he- the fragment or facet of an entity beyond the ultimate gate- had been that one or some other. his self had been annihilated; and yet

uished from other beings- that one no longer has a self- that is the nameless summit of agony and dread. he knew that there had been a randolph carter of boston, yet could not be sure whether he- the fragment or facet of an entity beyond the ultimate gate- had been that one or some other. his self had been annihilated; and yet he- if indeed there could, in view of that utter nullity of individual existence, be such a thing as he-was equally aware of being in some inconceivable way a legion of selves. it was as though his body had been suddenly transformed into one of those many-limbed and many-headed effigies sculptured in indian temples, and he contemplated the aggregation in a bewildered attempt to discern which was the original and which the additions- if indeed (supremely monstrous tho

localism and identity and infinity lent a paralyzing terror beyond anything which any carter-fragment had hitherto deemed capable of existing. in the face of that awful wonder, the quasi-carter forgot the horror of destroyed individuality. it was an all-in-one and one-an-all of limitless being and self-not merely a thing of one space-tune continuum, but allied to the ultimate animating essence of existence's whole unbounded sweep- the last, utter sweep which has no confines and which outreaches fancy and mathematics alike. it was perhaps that which certain secret cults of earth had whispered of as yog-sothoth, and which has been a deity under other names; that which the crustaceans of yuggoth worship as the beyond-one, and which the vaporous brains of the spiral nebulae know by an untransl

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

are successful doing anything. there's a big difference between having things turn out well and having things turn out badly. if you want them to turn out well, you're bound to have something in common with someone else who has things turn out well, even if you're doing it one way and he is doing it another. witchcraft is simply a form of self-promotion. people have always secretly agreed to the existence of witchcraft, and it may be that they have become more open about it (not i- i always have been open about it. everyone i talk to, even if they do not want the public to know that they believe in this sort of thing, will confide their belief to me. i've never felt the least bit odd or self-conscious about doing what i do or being what i am, because everyone always admits that they belie

th turning other metals into gold by (transmutation) alchemy. in the course of his experiments he discovered things that were to be of far more value to succeeding generations than a pot of gold. potassium bicarbonate was discovered by another alchemist of that era. sulphuric ether and hydrochloric acid were other compounds the alchemists discovered as they practiced their kind of witchcraft. the existence of gas, sodium sulphate, phosphorus and tin oxide were other discoveries made during that period. in the course of their experiments, these men chanted, lit candles and did all sorts of weird things and, as a result, became the forerunners of the abracadabra type magician. even today you see things happening that resemble the witch hunts of old. once, a mother-in-law wrote to me, convinc

be interpreted as survival, too. death is only an isolated interpretation. it really is a very tricky card. if it's placed in the fifth circle, for example, its interpretation is a very tricky affair, a thing that is extremely complicated, one that would have wide repercussions if something happened to bring it out into the open, in the area of a scandal. it indicates a sort of "cloak and dagger" existence and, if you're working for the government, for example, it might be that someone is spying on you, that the whole place is bugged- beware. if it's in the twelfth circle, of course, the jig is up: a horrible scandal is about to erupt concerning your personal affairs. but in general it spells out a triumph over evil. king of spades is a nice card, but you wouldn't want a king of spades in

that sensation, because when you get something that way, you've done it all yourself. you take full credit. everybody has something to offer, the power to get what he wants. there is nothing that can beat what you are. the one thing that everybody else lacks is you, your life. you have that: you are the only one living your life. every shape, every form has a chance to achieve some sort of joyful existence, and you are no exception. look around you; look at people. appearance is not an important factor. there are fat, ugly people who have handsome mates attracted to them by something else inside them, some energy. it doesn't matter if you're tall, short, fat, skinny or bald; it is what you project, what you are offering that is important, not how you look. of course, we try to make the bes

ween you? i would be embarrassed to have a man that much younger, because i'd know that it wasn't my great sex appeal or charm that brought him to me. i'd figure it was a wet diaper! it's a sick combination. why would you want to renew it? he smartened up; after eight years, you should. some astrologer or fortune teller will tell you that you and this "chap" are fated lovers who met in a previous existence and will meet again and be happy in the next. baloney! try true love tea and a senior citizen's club. dear louise: i have met a girl, a pisces, who has a strange influence on me. i am capricorn, january 5, 1947. she is not my type at all. good looking in a way, but not the kind that arouses me sexually. i wasn't the least interested in her at first. now i keep calling her all the time an

INFERNAL UNION

that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of self, or the true will is discovered and the best possible place for the individual is found and developed. in the end, separation by virtue of a person having had become a complete being, dissolution is not a threat to a continued existence. something more lasting has been found worthy of the process of crystallization. on the luciferian path we work with darkness instead of banishing it from our consciousness. one might ask whether there are polarities that can be discerned apart from the obvious, that of darkness with light. the answer is found in the essences of the witch-king and queen, samael and lilith. their sexual u

INITIATION INTO HERMETICS

e powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. it is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically. the whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other. even the idea of the godhead as the highest comprehensible entity may be divided in aspects analogous to the elements. details about it are found in the chapter concerning the g

ask of forming acid combinations in all the organic and inorganic bodies, from the chemical point of view, eventually from the alchemistic standpoint too. in the active sense they are constructive, and in the negative sense they are destructive, dissolving and disintegrating. all this explains the biological functions in the body. the final result is the circulation of life, which is brought into existence, thrives, ripens and fades away. this is the sense of evolution of all things created. a. diet a reasonable line of life maintains the harmony of the elements in the body as soon as a disharmony in the effect of elements becomes manifest, the elements being extant in a weakened or a prevailing way, special measures have to be taken as far as food is concerned to carry the elements back t

come to a sound notion of the mutual interaction according to the original laws. 12. the astral plane the astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up to now, i the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. as akasa is the origin of all existing things, all that ever was produced, is being produced and will be

a host of other beings such as satyrs, woodmaidens, watergoblins, etc, who could be specified. even if all this sounds like a fairy tale, on the astral plane the previously described beings are the very same realities as all the other earthly beings. the adept s clairvoyant eyes can see all of them, if he desires so, and is able to establish the connection with them, so excluding any doubt of the existence of these beings right from the beginning. that is why the adept has to first and learn to examine, before being able to judge. 13. the spirit it has been said before that the spirit of man has been created in the image of god and consists of body, soul and spirit. the preceding chapters have made it evident that body and soul serve only as a veil or garment for the spirit. the spirit is

hing else would be a profanation and, from the magical point o view, absolutely incorrect. at this point, all of us will have to remember the words of the great master of christianity: cast not your pearls before swine, lest they trample them under their feet. to truth belongs also the capacity of correctly differentiating among knowledge and wisdom. knowledge depends, in all domains of the human existence, on the maturity, receptivity and understanding of the mind, and the memory without regard to whether or not we have been able to enrich our knowledge by reading, transmitting or other experiences. there is a wide difference between knowledge and wisdom and it is much easier to win knowledge than wisdom. wisdom depends, not in the least, on knowledge, although both are identical up to a

INTERVIEW WITH ANDREW CHUMBLEY

rd and robert fitzgerald mh: how do you understand the term magick and what does it mean to you in a practical sense? ac: i would like to give two successive understandings. firstly, i would propose the following definition: magick is the transmutability of the quintessence of all nature. this is to say that magick is the all-potential power of change characterising the rootnature of all that has existence. secondly, i would suggest a distinction between magick as power and sorcery as the means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundame

ltivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in t

ner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some pointing toward the a-temporal actualities of the sabbath as a field of transcendental magical existence. in azoetia, i wrote that the true meeting-place of the sabbath was at the crossroads of waking, sleeping and mundane dreaming, and that the sabbatic rites were to be experienced and participated in a dimension of true dreaming, in which one goes forth in spirit-flight into the field of the sabbat and there communes directly in its mysteries. whilst one can write about this, the reality

IRISH WITCHCRAFT AND DEMONOLOGY

nglo-norman (and subsequently in the p. 4 protestant) portion of the country that we find the development of witchcraft along similar lines to those in england or the continent, and it is with this that we are dealing in this book; the celtic element had its own superstitious beliefs, but these never developed in this direction. in england and scotland during the medi val and later periods of its existence witchcraft was an offence against the laws of god and man; in celtic ireland dealings with the unseen were not regarded with such abhorrence, and indeed had the sanction of custom and antiquity. in england after the reformation we seldom find members of the roman catholic church taking any prominent part in witch cases, and this is equally true of ireland from the same date. witchcraft s

abhorrence, and indeed had the sanction of custom and antiquity. in england after the reformation we seldom find members of the roman catholic church taking any prominent part in witch cases, and this is equally true of ireland from the same date. witchcraft seems to have been confined m the protestant party, as far as we can judge from the material at our disposal, while it is probable that the existence of the penal laws (active or quiescent) would deter the roman catholics from coming into any prominence in a matter which would be likely to attract public attention to itself in such a marked degree. a certain p. 5 amount of capital has been made by some partisan writers out of this, but to imagine that the ordinary roman catholic of, let us say, the seventeenth century, was one whit le

what was its progress therein? it seems probable that this belief, together with certain aspects of fairy lore hitherto unknown to the irish, and 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

mblance. sinclair's story appears to be based on an actual trial for witchcraft in co. antrim, the more so as he has drawn his information from a pamphlet on the subject which was printed the year after its occurrence. the mention of this latter is particularly interesting; it was probably locally printed, but there appears to be no means of tracing it, and indeed it must have been thumbed out of existence many years ago. the above story, marvellous though it may seem, is capable of explanation. the oxalic acid in sorrel is an irritant poison, causing retching and violent pains. but when once the suspicion of witchcraft arose the ejection of such an extraordinary collection of miscellaneous articles followed quite as a matter of course--it would, so to speak, have been altogether against t

ISIS UNVEILED

google isis unveiled part two religion b 70a wai think that he doeth god when ofqkoaed to rerealcd doctrine" otetnmincdl cotmeil if 1870 "giadc the chuich! who* i> it" i kmf btnry vi, i. i in the united states of america sixty thousand (60.428) men are paid salaries to teach the science of god and his relations to his creatures. these men oontract to impart to us the knowledge which treats of the existence, character, and attributes of our creator; his laws and government; the doctrines we are to believe and the duties we are to practise. five thousand (5141) of them' with the prospect of 1273 theological students to help them in time, teach this science according to a formula prescribed by the bishop of rome, to five million people. fifty-five thousand (55,287) local and traveling ministe

arth must be consumed thereby* the skeptical gentleman had evidently forgotten that centuries ago st, augustine solved the di sculty. have we not the word of this learned divine that hell, nevertheless, ia in the center of the earth, for "god supphes the central fire with air iy a miracuf" the argument is unanswerable, and so we will not seek to upset it* the christians were the first to make the existence of satan a dogma of the church. and once that she had established it, she had to struggle for over 1700 years for the repression of a mysterious force which it was her policy to make appear of diabolical origin. unfortunately, in manifesting itself, this force invariably tends to upset such a belief by the ridiculous discrepancy it presents between the alleged cause 23. ariatotle meatioi

small erudition and talent. were they to rfiow themselves a httle more parsi- monious of double points of exclamation following every vituperation and invective against satan and his worshipers, their style would be faultless. as it is, the crusade against the enemy of mankind was fierce, and lasted for over twenty years. what with the catholics piling up their p^chological phenomena to prove the existence of a personal devil, and the count de gasparin, an ancient minister of louis philippe, collecting volumes of other facts to prove the contrary, the spiritists of france have contracted an everlast- ing debt of gratitude toward the disputants. the existence of an unseen spiritual universe peopled with invisible beings has now been demon- strated beyond question. ransacking the oldest ubra

is fond of calling the devil the "serpent of genetu" in his desire to demon- strate in every manifestation the presence of the evu one, he only suc- ceeds in demonstrating that spiritualism and magic are no new things in the world, but very ancient twin-brothers, whose origin must be sought for in the earliest infancy of ancient india, chaldaea, babylonia, egypt. persia, and greece. he proves the existence of 'spirits' whether these be angels or devils, with such a clearness of argument and logic, and aucfa an amount digitizecoy google 16 isis unveiled of evidence, historical, iir^utable, and strictly autheaticated. that little is left for spiritualist authors who may come after him. how unfortunate that the scientists, who believe neither in devil nor spirit, are more than likely to ridic

to observe the circulation of the blood under the thin and deucate epidermis. no wonder, then, that while america is the conservatory of sensitives, the nmjority of its clergy, unable to produce divine or any other miracles, stoutly deny the possibility of any phenomena except those produced by tricks and juggling. and no wonder also that the catholic priesthood, who are practically aware of the existence of magic and spiritual phenomena, and believe in them while dreading their consequences, try to attribute the whole to the agency of the devil. let us adduce one more argument, if only for the sake of circum- stantial evidence. in what countries have 'divine miracles' bourished most, been most frequent and most stupendous? catholic spiun and pontifical italy, beyond question. and which

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

definition of the collective unconscious, which is involved in these concepts, is so appropriate that i feel compelled to quote it at some length. in his book modern man in search of a soul, he wrote 'it (the unconscious) contains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one generation of men after another, whose mere existence marks a step in the differentiation of the species. if it were permissible to personify the unconscious, we might call it a collective human being combining the characteristics of both sexes, transcending youth and age, birth and death, and, from having at his command a human experience of one or two million years, almost immortal. if such a being existed, he would be exalted above all t

eamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence of intelligences, either wi t h i n or without the diviner, of which he is not immediately conscious (it does not matter to the theory whether the communicating spirit so called is an objective entity or a concealed portion of the diviner's mind) we assume that such intelligences are able to reply correctly within limits to the questions asked "2. we postulate that it is possible to cons

JASMUHEEN THE FOOD OF GODS

system for so long and instead focused on feeding our hungers via more material methods, its energy field has been tuned to a more basic maintenance mode. the dow in basic maintenance mode breathes us and listens to our thoughts and generally lets us play and experiment and suffer as we learn and grow. until we begin to ask questions like who am i? why am i here? is there a higher purpose to this existence? can we all live in peace on earth? or how can we all get along? or something similar, our dow remains relatively dormant and is unable to release its full potential until it is invited. thankfully each human bio-system has been equipped with its own perfect and limitless supplier of true nourishment for our dow has the power to satiate all our hungers. when we work consciously with dow

. our personal frequency is what determines how much or how little divine nutrition we can access and how long we can stay anchored in the theta. delta fields. frequency can be adjusted so that the emotional and mental aspects of the bio-system literally find themselves existing within another realm, a realm of more refinement and subtlety that brings deeper levels of fulfillment than the general existence most people have in the beta. alpha field. the purest light spectrum within the delta theta zone that we can access and utilize for the greater good is the violet light of the seventh ray of spiritual freedom. this is a particular band of energy, or photon energy, which has a particular frequency that is available through the inner plane network. it is a particular frequency or light spe

s from our holy help line: c.n.n (the cosmic nirvana network. channeling, receiving divine downloads, automatic writings, clairvoyance, clairaudience, clairsentience are common and natural by-products of the madonna frequency. interaction with divine hierarchies and receiving holy help is also common in this field as from the madonna s divine love all has been born. all life, all realms, owes its existence to the madonna energy field. g) someone tuned to the madonna frequency divine love-wisdom channel may receive divine revelations and hence they will be focused on the bigger picture. divine revelations that are released from the energy field of the madonna frequency inspire selfless service. h) someone tuned to the madonna frequency divine love-wisdom channel will automatically feel more

m channel will be involved in divine co-creation. the madonna frequency offers harmonious solutions and perfect resolutions to those seeking the win, win, win game. the happy me, happy us, happy planet reality. the solutions support the creation of a truly civilized world where the motto is love all, respect all, honor all. in memorandum of st francis of assisi who always promoted the peaceful co-existence among all kingdoms. his motto pax et bonum was an old world greeting meaning peace and all good things. j) someone tuned to the madonna frequency divine love-wisdom channel will be capable of divine communication and hence understand how to bridge the worlds. they will be focused and trained in imprinting the world with some aspect of holistic education such as bridging the worlds of: re

avior. physical health also affects our mental health, although our mental health affects our physical health more. apart from a response to a stimulus, the mind has its own automatic, continuous functioning, i.e. thinking and behavior. without any obvious external stimulus, thoughts are generated and they either die away completely or modify our behavior. it is said by yogis that ego. feeling of existence itself is the cause of these thoughts. the yogis of high astuteness can dissolve the ego and therefore enter into the thoughtless state where there is nothing but permanent bliss. no happiness. no unhappiness. no raga. no dwesha. and only spiritual health. however, for non-yogic people, mental and emotional health may just mean peace and happiness in continuity. what is the sub-state req

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ther, when you were set thinking about him, he seemed a puzzling person, and of rare gifts; though when mixing only with the crowd you would scarcely distinguish him from the crowd; nor would you observe him, unless there was something romantically akin to him in you excited by his talk. and now for a few remarks on the imputed character of these rosicrucians. and in regard to them, however their existence is disbelieved, the matters of fact we meet with, sprinkled but very sparingly in the history of these hermetic people, are so astonishing, and at the same time are preferred with such confidence, that if we disbelieve, which it is impossible to avoid, and that from the preposterous and unearthly nature of their pretensions, we cannot escape the conviction that, if there is not foundatio

hrough the supernatural impulse, rose above its original condemned level base and relegate. we of the secret knowledge do wrap ourselves in mystery, to avoid the objurgation and importunity or violence of those who conceive that we cannot be philosophers unless we put our knowledge to some ordinary worldly use. there is scarcely one who thinks about us who does not believe that our society has no existence; because, as he truly declares, he never met any of us. and he concludes that there is no such brotherhood because, in his vanity, we seek not him to be our fellow. we do not come, as he assuredly expects, to that conspicuous stage upon which, like himself, as he desires the gaze of the vulgar, every fool may enter: winning wonder, if the.man's appetite be that empty way; and, when he ha

d-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 abstract, or imparticled, existence, existence needing something other than itself to find itself, logicians must see at once in this that comthe two pillars of seth. 87 parison is constituted; from out of which difference is built light and shadow, or a world, whether the moral world or the real world. the immemorial landmark, in the architectural form, is the

and antiquaries carefully weighed the fact (even in the name of the pyramids, that pyr, or pur, in the greek, means fire? we would argue that that object, in the great pyramid, which has been mistaken for a tomb (and which is, moreover, rather fashioned like an altar, smooth and plain, without any carved work, is, in reality, the vase, urn, or depository, of the sacred, ever-burning fire: of the existence of which ever-living, inextinguishable fire, to be found at some period of the world s history, there is abundant tradition. this view is fortified by the statements of diodorus, who writes that cheops, or chemis, who founded the principal pyramid, and cephren, or cephrenus, who built the next to it, were neither buried here, but that they were deposited elsewhere. cheops, cephrenus, and

y were deposited elsewhere. cheops, cephrenus, and mycerinus, the mighty builders of these super-gigantic monuments, of which it is said that they look as if intended to resist the waste of the ages, and, as in a front of supernatural and sublime submission, to await, in the undulation of time (as in the waves of centuries, the expected revolution of nature, and the new and recommencing series of existence, surely had in view something grander, something still more universally portentous, than sepulture or even death! is it at all reasonable to conclude, at a period when knowledge was at the highest, and when the human powers were, in comparison with ours at the present time, prodigious, that all these indomitable, scarcely believable, physical efforts that such achievements as those of th

JESSUP MK THE CASE FOR THE UFO

, end where others begin. in other words, we shall not devote ourselves to the recent sightings and reports which have flooded newspaper offices, official bureaus of the government and, for some strange reason, airports (presumably, the public feels that anything which takes place in the air is the business of the airport) i have long been interested in the study of the unexplained areas of human existence, and as an astronomer with special interest in the moon, the early reports of flying saucers caught my attention. references in dusty volumes in the library of congress flashed through my mind, references i had noted years ago and which now, in the light of these developments, seemed to offer a new field of research, of analysis and co-relation which might throw light upon the matter. i

tance in our study of the antiquity of intelligence: the proof that superior beings have been here longer than mankind has been civilized, and the demonstration that forces were at work in those millennia, the magnitude and nature of which are only suspected today. is this, then, a hint that we are at this moment awakening and, like a chrysalis, emerging into a new and much more powerful state of existence and cognizance? are, therefore, our current troubles, domestically and internationally, but the excruciating birth pains of such a renaissance, as we could not have imagined one short generation ago? will we, then perhaps be welcomed rather than repelled by the intelligences which inhabit the ufo's or which may even be the ufo's? man's emotional structure is such that he cannot awaken to

rely on the so-called spectral sequence built solely upon spectroscopic observations of thousands of stars and the subsequent grouping and arranging of these into some logical structure. even in this ponderous sequence there are erratics, or stars with peculiar spectra, whose real nature is a matter of speculation even after a hundred years of spectroscopy. yet, the astronomer can hardly deny the existence of the obviously shinning star, no matter how recalcitrant may be its light waves. there is intelligence in space the vast amount of material from the past, in all categories, shows clearly that intelligence exists in space "intelligence" is the sine qua non of our analysis. without it our thoughts may be meaningless. wit it, our corollary postulates are automatic. is nothing, harvard ex

n the study of those remains. yet, underlying and intermingled with this vast array of material, there are remnants of cultures of almost unspeakable age. their artifacts have been subjected to geological and cosmic cataclysms of almost incomprehensible violence and few major relics remain for perusal. those few, however, are cast aside as the erratics of archaeology and ethnology, and their very existence is buried or denied in efforts to avoid toppling the house of cards so laboriously established by those branches of learning. that s just it, no one has dared speak, except in comments to one another. till now. instance (darwin was castigated, ostracized) these studies break down almost completely at an antiquity of approximately 7,000 years, at which point they meet with what the mathem

ore our race developed mechanical flight, this, to me, is an isolated and clear-cut indication of space flight. throughout the series of modern (after arnold) sightings of ufo's there is a thread of frequent references to "mother ships" and huge superconstructions. the vast thing chased by mantell and the ten-mile-long thing/over kansas are examples. there can no longer be serious doubts of their existence. it seems probable that these constructions are the domiciles of the small-fry discs, spheres, 37 balls of light, etc, which are so frequently seen in proximity to the earth's surface and to our planes, rockets, air fields and cities. it is my belief that these constructions are few in number, not many (there is some possibility, in fact, that there may be only two of them) and that they

K AMBER THE BASICS OF MAGICK

ore in touch with his true feelings than most people. and for these reasons we say that happiness is being happy. systems of magick the basics of magick get any book for free on: www.abika.com 9 magick always involves self-hypnosis. however, it is more than that too. for one thing, there are objective forces involved (or so it would seem. deities, spirits, and cosmic force can have an independent existence. and the repetitive physical movement sometimes involved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magick. although basicly magick is a medieval system of symbolis

KETAB E SIYAH

ichael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest

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

hook his head with considered slowness and feigned pain. now he knelt once more before his lord and, clutching his father's ancient hand, gazing with beseeching eyes filled with deceit and darkness, though that blind archon did not see the vice that burned like venom in those once bright and flawless orbs, and implored thus of the pristine king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, 17 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, i

s though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, 22 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, r

irmation of my satisfaction at the rule of the most perfect king, speaking these words with love-filled heart 'in all of heaven and earth, regardless of the quest's strenuity, none could find but an atom of complaint against this most worthy reign beneath which we serve according to our most nuclear desire. what could i speak against our father, 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, 25 that might be considered just

KNOWLEDGE LECTURE FIVE

and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypost

LAITMAN M BASIC CONCEPTS IN KABBALAH

scient, coherent nature that does nothing without purpose? every atom, every cell in the human organism has its cause and purpose; yet, what is the purpose of the entire organism? perhaps there exist some laws and goals that we have not yet discovered. we can research something at a lower evolutionary level than our own. we perceive and comprehend the meaning of inanimate, vegetative, and animate existence. but we cannot comprehend the meaning of human existence. evidently, this understanding can be attained only from a higher existential level. our research of the world boils down to the study of how it reacts to our influence on it. we can only research at our own level and not above it. even when we research at our own level, we study it by applying some impact on the world and measurin

attain: creation: the study of creation and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes

of nature, time, and space. it researches the upper forces that move material bodies, and the way one s inner force pushes all things, animate and inanimate, to the preordained goal. can one solve this fundamental puzzle of human life without touching upon the question of its source? every human being encounters this question. the search for the goal and the meaning i n t r o d u c t i o n 17 of existence is the key question around humankind s spiritual life. hence, starting with the second half of the 20th century, we are observing a revival of mankind s spiritual aspirations. the technical progress and global catastrophes that gave rise to a variety of philosophies have not brought spiritual fulfillment to humanity. as kabbalah explains, out of all existing pleasures, our world received

laws are mere constituents of this rule. however, when we try to find an explanation for this, we are met with an even more unusual statement by the sage, hillel. when his disciple asked him to teach him the entire wisdom of kabbalah while standing on one foot, hillel replied: anything that you hate, do not do to others! hillel s answer teaches us that the whole purpose, indeed the reason for the existence of kabbalah, is to clarify and fulfill a single law: love thy neighbor as thyself. yet, how can i love another as myself? loving others as myself would imply constantly fulfilling all the desires of all the people, when i am unable to satisfy even my own desires! moreover, the sages explain that we have to satisfy others desires before our own. for example, it is written (tosfot, maseche

observe the order that exists in nature, we are struck by the precision of its governance at both micro and macro levels. for example, let us take the creatures closest to us human beings. a cell that comes from a father and arrives at a prepared, reliable place in a mother, receives everything necessary for its development until it emerges into this world. nothing can harm it until it starts its existence as a separate organism. when it does emerge, nature carefully arouses the necessary feelings in the parents to give the child absolute confidence in their love and care. humans, as well as animals and plants, multiply and then take care of their offspring s development. however, a dramatic contradiction exists between the way nature takes care of the birth and the early, independent deve

LAITMAN M FROM CHAOS TO HARMONY

hen asked how he fits both kabbalah and science into his life, he replied: when i finished high school, i looked for a profession that would allow me to research the meaning of life. i felt that studying nature through a scientific lens would help me find the answer. this is why i began to study bio-cybernetics, a field of knowledge that researches life s systems and the order that dictates their existence. i had hoped that by studying how we live, i would eventually find what we are living for. this is a question that finds its way into the heart of every young person, but dissipates in the rat race of day-by-day living. when i concluded my studies, i took a job at the institute of hematology research in leningrad. even as a student, i was in awe of how organic cells sustain life, and how

ng person, but dissipates in the rat race of day-by-day living. when i concluded my studies, i took a job at the institute of hematology research in leningrad. even as a student, i was in awe of how organic cells sustain life, and how each cell is perfectly integrated in the whole body. it is customary to research cell structure itself and its different functions, and ask about the purpose of its existence and how its actions relate to the whole organism. however, i could not find an answer to my question about the purpose of the existence of the whole organism. i assumed that the body, like the cells within it, is part of a greater whole. but my attempts to research this hypothesis were repeatedly turned down. i was told that science does not engage in these questions. 14 from chaos to ha

bewildered. this phenomenon is at the basis of the crises and the challenges that plague us. moreover, the natural, egoistic human predilection to seek self-centered pleasures at the expense of others has intensified over time. today, people are trying to build their successes on the ruin of others. intolerance, alienation, and hatred have reached new and terrifying heights, jeopardizing the very existence of the human species. when we observe nature, we see that all living creatures are built to follow the principle of altruism, or caring for others. this is a fundamentally different principle from the one that motivates humans. cells in organisms unite by reciprocal giving for the sake of sustaining the whole body. each cell in the body receives what it needs for its sustenance, and spen

off a high place and are harmed, we know we acted against the law of gravity. thus, today we must stop and examine ourselves to see where we are not following nature s law. we must find the right way of life. it all depends on our awareness: the better we understand nature s system, the less suffering we will experience, and the faster we will evolve. at the animate level, altruism is the law of existence. but at the human level, we ourselves must build this kind of relationship. nature has left it for us so that we can elevate ourselves to a new and exalted level of existence. this is the essential difference between man and all other creatures. in this book, we will discuss how to implement altruistic relationships, since it is no small task to change human nature. we were created as eg

nsmit new messages and values to society very quickly throughout the world. this is a crucial factor in increasing the awareness of humankind s escalating crisis and the need for a comprehensive resolution. although our current problems may be prompting us to change, there is more to it than that. when we build a correct attitude toward society, we are gradually admitted into a whole new level of existence, superior to anything we ve known before. it is a higher form of existence, supernal, a sensation of nature s wholeness and perfection. now, after numerous generations of evolution, we have accumulated sufficient experience to understand where nature s evolutionary law is leading us. the picture we will gradually present to the reader is founded on principles from the ancient wisdom of k

LAITMAN M KABBALAH REVEALED

s, the prevailing consciousness was one of belonging, of oneness. most traditional cultures do not agree that people have nothing in common but passing interests that happen to coincide. the classical roots of all the wisdom traditions are concepts of a planetary consciousness. this term defines the awareness of our shared fate as human beings, as citizens of this planet. if we are to sustain our existence, if we are to ensure that our children and grandchildren have a secure and sustainable future, we must foster a planetary consciousness. to move forward, we must cultivate a mindset that enables us to form a united human family, a planetary civilization. however, this civilization should not be a monolithic culture where everyone follows the same ideas, and one person or nation dictates

llowing chapter. 24 kabbalah revealed the big questions kabbalah became hidden about 2,000 years ago. the reason was simple xthere was no demand for it. since that time, humanity has occupied itself with developing monotheistic religions, and later on, science. both were created to answer man s most fundamental questions: what is our place in the world, in the universe? what is the purpose of our existence? in other words, why were we born? but today, more than ever before, many people feel that what has worked for 2,000 years no longer meets their needs. the answers provided by religion and science no longer satisfy them. these people are looking elsewhere for answers to the most basic questions about the purpose of life. they turn to eastern teachings, fortune-telling, magic and mysticis

bel (babylon. 28 kabbalah revealed ever since that split xwhen our desires grew from level zero to level one xwe have been confronting nature. instead of correcting the ever-growing egoism to remain as one with nature, that is, with the creator, we have built a mechanical, technological shield to protect us from it. the initial reason we developed science and technology was to secure our shielded existence away from nature s elements. it turns out, however, that whether we are aware of it or not, we are actually trying to control the creator and take over the driver s seat. h i d i n g, s e e k i n g, b u t n o t f i n d i n g the level of egoism in humanity has kept growing, with each level driving us farther away from nature (the creator. in kabbalah, distance is not measured in inches o

not an option. it just seems as if we can choose whether to be egoistic or altruistic. but if we examine nature, we will find that altruism is the most fundamental law of nature. for example, each cell in the body is inherently egoistic. but to exist, it must relinquish its egoistic tendencies for the sake of the body s well-being. the reward for that cell is that it experiences not only its own existence, but the life of the whole body. we, too, must develop a similar connection with each other. then, the more successful we become at bonding, kabbalist yehuda ashlag writes that the entrance of the upper light into the desire and its departure from it, make a vessel fit for its task: altruistic. in other words, if we want to feel unity with the creator, we must first be united with him, t

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

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

n t a c t b n e i b a r u c h 1057 steeles avenue west, suite 532 toronto, on, m2r 3x1 canada 194 quentin rd, 2nd floor brooklyn, new york, 11223 usa e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in usa and canada: 1-866-laitman fax: 1-905 886 9 m contents it is beyond human comprehension to understand the essence of such spiritual qualities as total altruism and love. even the existence of such feelings is beyond our comprehension; we seem to require an incentive to perform any act that does not promise us some form of personal gain. that is why a quality such as altruism can only be imparted to us from above, and only those of us who have experienced it can understand it. rabbi michael laitman introduction if you listen with your heart to one famous question, i am sure

eated us does exist, then why do we not perceive it, why does it conceal itself from us? for if we knew what it required of us, we would not commit those mistakes in our lives for which we are punished by suffering! how much easier would life be if the creator were not concealed from human beings, but were clearly perceived and seen by each and every one of us! then, we would have no doubt of his existence. we would be able to observe the effects of his providence on the surrounding world; realize the cause and purpose of our creation; clearly see the consequences of our actions and his response to them; be able to discuss all of our problems in a dialogue with him; ask for his help; seek his protection and advice; complain to him about our troubles, and ask him to explain why he treats us

as a child is aware of its mother from the moment of its birth, so we would be aware of the creator. we would learn the correct way of life by observing his reactions to our actions, and even to our intentions. we would perceive the creator to be just as close as any mother, since we would see- 16- attaining the worlds beyond him as the source of our birth, as our parent, and as the cause of our existence and that of all future life. if the above were so, we would have no need for governments, schools, or educators. the existence of all nations would essentially focus on a wonderful and simple coexistence for the sake of a common cause apparent to all: our spiritual unification with the openly visible and perceivable creator. everyone s actions would be guided by clear spiritual laws, cal

g of unification with him (ohr hassadim) is known as "the light of faith" or simply, faith. faith, the light of the creator, gives us a sensation of being linked to the eternal. it brings us an understanding of the creator, a feeling of complete communication with him, as well as a sense of absolute security, immortality, greatness and strength. it becomes clear that deliverance from our temporal existence and from our suffering (caused by our futile pursuit of transient pleasures) lies only in our attaining faith, through which we will be able to perceive the creator. in general, the only cause of our misfortunes, and of the worthless and temporal nature of our lives, is our failure to perceive the creator. kabbalah impels us towards him by teaching us "taste and see that the creator is g

e is ultimately for their own good. the spiritual cannot be divided into separate parts; we can comprehend the whole only a part at a time, until we comprehend it all. therefore, the success of our spiritual endeavors depends on the purity of our yearning. the spiritual light flows only into those parts of our hearts that have been cleansed of egoism. when we look objectively at the nature of our existence and at all that surrounds us, we can more fully appreciate the wonder of creation. according to kabbalists, who communicate directly with the creator, his existence has important implications for us. if the creator in fact exists, and if he generates all the circumstances that affect our lives, then there is nothing more logical than trying to maintain as close a contact with him as poss

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

was no intervention by the divine. the deterministic approach was well described by the astronomer, pierre simon laplace (1749-1827) as he sought to explain to napoleon how our solar system had been formed. when napoleon asked him about god s place in the process, laplace replied: je n'avais pas besoin de cette hypoth se-l( i did not need this hypothesis there. thus, science left no room for the existence of other aspects beyond its own limits, including those realities that are hidden from our perception. everyone believed that humanity had discovered the necessary measures to know the world as it really was. in the late 1800s, it seemed that classical physics had provided researchers with a complete set of laws for every natural phenomenon. many researchers maintained that these laws wo

t do the measurements actually measure? this principle implies that the concept of an objective process becomes irrelevant. moreover, beyond the measured results, an objective reality simply cannot exist. the discoveries of quantum physics drastically changed scientists approach. the deterministic concept that maintained that physics revealed objective facts of nature and described their absolute existence was dismissed. it was replaced by an understanding that physics does not know the true essence of nature. physics can only assist in building paradigms, patterns, and formulae that calculate results of an experiment within a certain boundary of probabilities. contemporary science differentiates between the actual reality that exists independent of the observer, and the reality that the o

s. when we discover those hidden parts, our knowledge of the world we live in will be complete. by uniting both the hidden and the revealed, we will prepare ourselves for accurate scientific research and the discovery of the genuine formulae. by uncovering the hidden, our view of the world will become complete, liberated from the boundaries of relative perception and we will be able to unveil the existence of every part of reality, beyond time, space and motion. the wisdom of kabbalah grants all the above to anyone who truly seeks it. this book is based on talks given by the author and compiled by his students. 14 15 kabbalah meets quantum physics 16 a unique scientific conference was held in san francisco, california in march, 2005, introducing kabbalist rav michael laitman, phd and quant

europe, east asia and north america, expounding on the links between kabbalah and science. at t e n d e e s o f t h e s a n f r a n c i s c o c o n f e r e n c e 19 dr. laitman says that when he finished school, he was searching for a profession that would enable him to explore the meaning of life. he chose bio-cybernetics because this field researches life systems and the laws that dictate their existence. i had hoped, he explains, that through this study, i would understand how the inanimate evolves to vegetative and then to animate. yet the question that troubled me most was, what are we living for? it is a question that arises in each of us, but dissolves in the course of our routine race of life. when i completed my academic studies, i worked at the leningrad institute of hematology i

ot grasp. it develops another sense in us, one that perceives the reality that exists beyond our present perception. kabbalah says that the whole of reality consists of a substance called the will to receive pleasure. this will to receive pleasure is essentially a desire to be filled with delight, enjoyment; it is what we so often refer to as egoism. this will to receive operates on all levels of existence: still (inanimate, vegetative, animate, and speaking. although the will to receive is the substance of all reality, the desire in itself is neither matter nor atoms, which came later. everything that was created, that exists as the basis of reality, is based on the desire to enjoy, an aspiration for pleasure. in each level of reality, this aspiration takes on different forms. every kabba

LAITMAN M THE KABBALAH EXPERIENCE

ecome a simple and genuine way of life, open to all, with no restrictions. this approach originated in 1995, and we are currently in the midst of this process to expand the reach of kabbalah. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation. ultimately, they will arrive at a point of questioning the meaning of their very existence. the question will form: what is the meaning of my life? or what am i living for? it will arise not only if we are in constantly intensifying pain, but also if we are filled with peace, fulfillment and pleasure. when the pain of this question suddenly surfaces, it knocks us flat, before we find the solution in drifting in the currents of everyday life. indeed, if we contemplate reality

ry for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all corners of the world visit it every month. they download information about the method of kabbalah and the way to conduct their lives, in addition to submitting numerous questions through email and online discussion forums. they come with private questions and general questions alike. still

l, which created beings that must bestow upon him, is simply a precondition for receiving endless, eternal pleasure. but there s one more result to that action: since we match our actions to those of the creator, we become like him and begin to feel what the creator feels, i.e, we reach his level. and this is not just feeling eternal unlimited pleasure; it is the attainment of a totally different existence. this existence is called the goal of creation, because the creator will never leave us alone until we reach that level- every single one of us, and all of us together. why didn t he create us in that state to begin with? why must man go through so much suffering in order to feel this level? because we can feel something only out of its opposite. moreover, the greater the difference betw

us and the secular prefer the literal part of the torah. when a person s point in the heart is inactive, and there is no desire to develop it, the torah serves only to assure one of eventual rewards- both in this world and in the next. such a state is not regarded as lishma or lo lishma. there isn t even a name for it. it is simply a way of satisfying man s need for self-assurance, justifying his existence. not for her name is a situation where one has already discovered the point in the heart, and has begun to develop it. at the beginning of the spiritual work, a person develops the point in the heart, but one s thoughts are still divided between spiritual work and mundane affairs. q: is lo lishma a kind of correction? a: lo lishma means that a person begins to work with the objective of

nding at the shore before the red sea opened. we needn t hide our negative attributes; only use them creatively in negative situations. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, every action and every breath you take v think of the purpose! if a member of my group reminded me of the existence of the creator, even if quite rudely, by poking me when i fell asleep in class, to me, that person is an angel. it doesn t matter how the creator sends the reminders, but from then on, i can advance. if you think like that, you will see that everyone around you is an angel made to remind you of the existence of the creator. we keep getting pushed from above so we can advance toward the c

LAITMAN M THE PATH OF KABBALAH

tail in the study of reincarnation. all the worlds (this world included) are states that reside within us. we will find them nowhere outside us. in other words, it is not we who are inside the worlds, but the worlds that are inside us. outside us there is only the creator, the upper light. pa r t o n e: t h e b e g i n n i n g 27 people in our world are convinced that they are inside some kind of existence, a reality that was created before we came inside it. but this is an illusion. there is nothing outside us but the light of the creator. that light affects our senses in such a way that we feel it as solid, liquid, or gas, as vegetative or as animate. everything we can imagine and can see around us is built inside our own senses, making us feel as though everything exists outside us. but

ain life on earth. the creator made it so we could live without a screen. in the absence of light and having only a minute amount of light, there is no necessity for a screen. t h e pa t h o f k a b b a l a h 32 that feeble light is divided into many particles. it turns the atoms, moves the molecules, creates every substance, and urges it towards development and growth. it revives every degree of existence, the still, vegetative, animate, and speaking our own degree. and if we acquire a screen over even the smallest will to receive, through our studies, our groups, and our teachers a screen over root coarseness then we are already able to resist the dimmest light the light of nefesh, that however small, is still far greater than the minute light. at that point, we are able to stay in that

is wisdom is hidden to everyone who is confined to the framework of our five senses. this method enables us to receive additional desires to the ones we are born with, and in them receive the actual sensation of reality. although this method is complex, serious, and profound, it is one that anyone can understand and use. furthermore, kabbalists claim that until we attain the real sensation of our existence and reach beyond the boundaries of our physical world, we will have to be reborn into this world over and over again. kabbalists live and feel our world and the spiritual world at the same time, and pass their knowledge and insights on to us. they say that there are many other worlds besides our own. these worlds are like circles that surround one another. our world is at the innermost c

r that purpose. q: certain mystical things are, in fact, a kind of drug that people try in order to escape their problems. drug addicts are normally very quiet people, but the entire world seems to be against them. why? a: the reason is that drugs cut a person completely off from the purpose of life. they prevent us from reaching our destination. when people take drugs, they completely deny their existence in this world, are cut off from it, from the very place they were put by the creator. the creator wants to lead every person in a unique way, and drugs detach them from it. there are many questions involved in this issue. for example: if this is so, why then does the creator place these choices in our hands? there is another question: why do we have the ability to rid ourselves of proble

creature in only one state, called ein sof (no end, infinity. that state exists forever in the same form. the creature merges perfectly with the creator in that state. however, from the perspective of the creatures, meaning from the point of view of the creatures feelings, that state discloses itself as a gradual process, consisting of a beginning, middle, and end. the beginning is considered the existence of that state at the moment of creation. the intermediate situation is the concealment of the creator, and the final, the complete disclosure of the creator before the creatures. those situations are numbered respectively as 1, 2, and 3. in situations no. 1 and 3, there is no room for any appearance of evil. the absolute good prevails as the sole attribute of the creator with regard to t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

expressed in the mere words of the ritual, beautiful and dignified as they often are. of course, i fully understand that all this may well seem fantastically impossible to those who have not studied the subject at first-hand; i can but affirm that this is a clear and definite reality to me, and that by long and careful research, extending over more than forty years, i am absolutely certain of the existence and reliability of this method of investigation. it is no new discovery, for it was known to the wise men of old; but, like so much else of the ancient wisdom, it has been forgotten during the darkness of the early middle ages, and its value is only gradually being rediscovered; so to many it appears unfamiliar and incredible. we have only to remember how utterly inconceivable the wirele

and to that evidence i happen to be able to contribute a fragment of personal experience of a rather unusual kind. 2. by devoting some years to the effort and many more years to practice, i have been able to develop certain psychic faculties of the kind mentioned in the foreword, which, among other things, enable me to remember the previous existences through which i have passed. the idea of pre-existence may be new to some of my readers(*those who wish to learn more about this most fascinating subject should read reincarnation, by the v. e. e. ills. e. e. bro. e. a. besant, and the chapter on reincarnation in my textbook of theosophy) i do not propose now to advance arguments in its favour, though they exist in abundance, but simply to state that for me, as for many others, it is a fact

years ago, and it can indeed be carried back to a far greater antiquity still. bro. churchward claims that some of the signs are six hundred thousand years old; that is quite likely to be true, for the world is very ancient, and assuredly freemasonry has one of the very oldest rituals existing. we must of course admit that the mere appearance of one of our symbols does not necessarily involve the existence of a lodge, but at least it shows that, even so long ago as that, men were thinking along somewhat the same lines, and trying to express their thoughts in the same language of symbol that we employ today. 25. preservation of rituals and symbols 26. that the rituals and symbols should have been preserved to us with so wonderfully little alteration is surely a marvellous thing; it would be

he wall over the head of the r.w.m. and is called the star in the east, and also the star of initiation. it is the symbol of the perfect man, god manifesting through man, not through the universe as a whole. man is a five-fold being- physical, emotional, mental, intuitional and spiritual; and when all these parts of his nature are perfectly developed as far as that is possible in a human state of existence, he becomes the perfect man, the adept, master of himself and the five worlds or planes in which he has his being. such a man has fulfilled the instruction: gbe ye perfect, even as your father in heaven is perfect. h 223. on the t c b c there is the seven-pointed star above the ladder reaching up into the heavens. it is a symbol of the seven great lines along which all life is moving slo

nd out whether they are at right angles to each other. in freemasonry when the candidate is now asked, gwhat is a square? h he replies: git is an angle of ninety degrees or the fourth part of a circle. h this is obviously not a correct description of a square, but only of one corner of a square. 230. the square which lies on the v.s.l. has quite a different genesis, and a different reason for its existence, from the implement which is worn by the r.w.m. it was originally a mathematical square, but it has lost its full shape, and is now represented only by one corner of the square. it is usually considered identical with the carpenter fs or mason fs tool of that name, which is worn by the r.w.m. as the symbol of his office, but the two ideas are in reality quite distinct. 231. in egypt the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e only reason for their publication, is to explain precisely what the title indicates- the hidden life in freemasonry- the mighty force in the background, always at work yet always out of sight, which has guided the transmission of the masonic tradition through all the vicissitudes of its stormy history, and still inspires the utmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power of this most wonderful organization. if we understand his relation to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force. many of our brn. have

ength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of god descends to men. 27. the occult records 28. it will be seen that this occult knowledge depends no more upon the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be satisfactorily demonstrated on the physical plane. nevertheless, the study of the physical-plane records of the past is of value in confirming the historical researches of the trained occultist, who is able to read what are sometimes called the akashic records, and so to acquire an accurate knowledge of the past. this subject is so little understood that it may perhaps

egypt was one of the auxiliary centres of the white lodge. the great white brotherhood has its headquarters in central asia, but it has at various times and for various purposes maintained subsidiary lodges in different parts of the world. 104. the presence of this secret centre belonging to the white brotherhood had much to do with egypt s greatness throughout the ages; although the fact of its existence was not known to the outer world, that lodge of the true mysteries supervised the whole scheme of egyptian initiation, and made it the prototype of the mysteries of all the nations around. egypt was thus the centre of spiritual illumination for the entire western world, and all those who sought the great initiations were attracted to it; and it is this fact which explains the reverence p

heard in their favour. in due course they would pass on to the greater mysteries (the second and third degrees. but in each of these degrees there were also inner mysteries, as i have mentioned in connection with the preliminary trials. 130. the inner mysteries of isis 131. within and behind the outer mysteries of isis there were inner circles of students carefully chosen by the priests, the very existence of which was kept utterly secret, even from most of the initiates themselves. in these circles the practical occult teaching was given that enabled the student to awaken and train his inner faculties, so that he could study at first hand the conditions of the astral plane, and thus know for himself what was but theoretical for the majority of the brn. it was in these circles only that th

s, the river nile, and isis as the land of egypt, periodically fertilized by his overflow(*plutarch. moralia; de iside et osiride) astronomically, osiris was the sun, isis the moon, and typhon darkness and winter, who in his triumph destroyed the fertilizing powers of the sun, preventing him from giving his life to the world. it is the universal story of the sun-god 153. who, after a struggle for existence and the development of his power in the early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures, ripening the corn and the grape, only to yield once more to the advance of winter. 154. the sun in the heavens, as the great life of the world, pursues this cycle of death and resurrection; and the smaller life in the seed foll

LEFT HAND PATH AND RIGHT HAND PATH

between the two paths: the left-hand path preserves individuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a supernatural mechanism, such as karma, divine retribution, or threefold law, which causes the moral decisions that an individual makes to be reciprocated upon himself. the ultimate goal of having the individual consciousness be absorbed into a greater or cosmic whole. left-hand path religions are usually said to share the following properties: the belief that some people can, by att

f (though not the ego. the belief that each individual is responsible for his own happiness, and that no external force will provide salvation to reward actions which do not advance one's happiness in this life. the belief that the forces of the universe can be bent to one's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deities, or a platonic view of deities as "firstforms" those who believe in the existence of this dichotomy usually classify most of the established religions of the western world, as well as such eastern traditions as hinayana buddhism and confucianism, as right-hand path religions, while regarding such religions as vajrayana buddhism and taoism as members of the left-hand path. maha

and confucianism, as right-hand path religions, while regarding such religions as vajrayana buddhism and taoism as members of the left-hand path. mahayana buddhism is seen as a mixture of left-hand path, since its ultimate goal is the attainment of enlightenment for the individual, and right-hand path, since it regards good deeds as the means by which enlightenment may be attained. criticism the existence of the dichotomy between the left-hand path and the right-hand path is not generally accepted by scholars of religion. critics of the dichotomy argue that it is derived from a rather limited subset of the world's religions and that it fails to encompass the variety of religious beliefs and practices found throughout the world, and that the terms are too loosely defined to be of much use

LETTER FROM A LUCIFEREAN

judgement. related to this, is the forlorn hope that one can seize the magical high ground by finding a tradition that is somehow better- or perhaps- darker than all the others. although to some extent i can sympathize with the confusion of the modern seeker, faced with the bewildering profusion of traditions, systems and currents on offer, i can only say that, when i was first introduced to the existence of a satanic group in 1954, i was not in possession of any such yardstick with which to decide whether or not it was genuine. what mattered to me at the time was that i had found some like-minded people who not only shared but encouraged me in developing a perspective which, whilst frightening at times, was exciting and invigorating. indeed, i did not know, at the outset, that i had beco

the rite of lesser dedication is that by an act of personal transgression done before and with other members, the celebrant makes a dedication to his or her personal rebellion against previous conformity and, experiences fully the the power inherent in this transgression. i later discovered that the lesser dedication is the first rite by which a new chapter of the brotherhood formally comes into existence. the emphasis on acts of a sexual nature reflects the now well-understood magical idea that sexuality is intertwined with magical power. however, it is one thing to merely state this as a fact, and quite another thing to experience this power for the first time. nowadays, all manner of sexual diversity is commonplace, and books on sexual magic are easy to come by. the reader should bear

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

ures like the french poet charles baudelaire made use of the same inversion. for example, in his poem the possessed, baudelaire exclaimed, there is no fiber in my trembling body that does not cry, dear beelzebub, i adore you! the conflicting images of the devil we have inherited from the past have become yet more ambiguous in the present because the segment of the population that accepts the real existence of an evil prince of darkness is in the minority and steadily diminishing. this does not mean that the traditional image of satan has been completely eclipsed. although christianity no longer exercises hegemony over the thought world of the industrialized nations of the west, conservative christians still constitute a significant subpopulation. the strength of this constituency is eviden

rol, satanic mind control was originally invoked for a completely different reason: cult mind control explained why someone s adult child could join a crazy religious group. satanic programming, on the other hand, explained how a hypothetical network of secretive underground satanic cult groups could manage to control both victims and members so that no one would ever reveal the truth about their existence. it also provided a theoretical background for understanding how recovered memory therapy (hypnotizing alleged victims to uncover repressed memories of abuse) worked and why it was necessary. the acm climbed aboard the ritual abuse bandwagon to expand its own scope of activities. in the 1991 book, the satanism scare, james richardson noted that: having joined those promoting the idea tha

cs, on interpretation, posterior analytics, ethics, metaphysics, politics, and the unfinished expositions of aristotle s de caelo, de generatione, and metheora, his works primarily consist of theological and philosophical treatises written in latin. these include the short treatise principles of nature, in which he discusses several philosophical subjects, from the distinction between essence and existence to the aristotelian dependence of abstracted universals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; and the unfinished summa theologica, a three-part treatise on sacred doctrin

the questions contained aquinas, thomas 13 in the third part consider christ and his sacraments as indispensable means to salvation. according to thomas aquinas, salvation is possible through scriptural knowledge, which contains certain truths that exceed human reason and can be accepted only on faith. human beings cannot directly know god s essence, which transcends all species and genera. god s existence can be proved in five ways that employ the principle of causality and, starting from the empirical knowledge of the physical world, include the argument from motion, the argument from nature of efficient cause, the argument from possibility and necessity, the argument from the gradations of perfection to be found in things, and finally the argument from the order of the world. all these

he was one of the 7 princes of hell who visited faust. see also demons; faust;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. asuras asuras are south asian demons, prominent in both hinduism and buddhism. hinduism is a complex, multilayered tradition that has changed across the several millennia of its existence. in the vedas, india s earliest recoverable religious texts, the term asura is used interchangeably with the word deva, both of which refer to the gods and goddesses of the vedic pantheon. by the time of the epics the ramayana and the mahabharata asura had come to mean demon and deva had come to mean divine. in the new pantheon of classical hinduism, the old vedic gods were demoted to th

LIBER LXI

ectness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32

LIBER 141

r 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 nefandum. we also narrate for the sake of completeness their method- perfected by mo

secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. gi

LIBER 777

1-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah h

LIBER AASH

. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman

LIBER ALEPH

nd, as a mighty king, bent them to overturn the whole world that they might have satisfaction of their loves. and who shall follow them? for even now we find great churchmen, statesmen, princes, dramamakers, and many lesser men, overwhelmed utterly and ruined by the conflict between their passions and the society about them. wherein which party errs is no matter of moment for our thought; but the existence of the war is evidence of wrong done to nature. n liber aleph vel cxi 6# ultima thesis de amore (final thesis concerning love) herefore, o my son, be thou wary, not bowing before the false idols and ideals, yet not flaming forth in fury against them, unless that be thy will. but in this matter be prudent and be silent, discerning subtly and with acumen the nature of the will within thee;

while, there shall come unto thee a second state of physiological being, in which is a delight passive and equable, without will, a contentment of weakness, with a feeling of lightness and of purity. and this is because the blood hath absorbed, in its need of nutriment, all foreign elements. such also is the case with the mind which hath not fed itself on thought. consider the placid and ruminent existence of such persons as read little, are removed from worldy struggle by some sufficient property of small and unexciting value, stably invested, and by age and environment are free from passion. they live, according to their own nature, without desire, and they oppose no resistance to the operations of time. such are called happy, and in their way of vegetable life it is so; for they are fre

cxi 56 bd de menstruo artis (of the medium of the art) ut concerning the medium by whose sensitive nature our magick force is transmitted to the object of our working, doubt not. for already in other galaxies of physics have we been compelled to postulate an thyr wholly hypothetical in order to explain the phenomena of light, electricity, and the like; nor doth any man demand demonstration of the existence of that thyr other than its conformity with general law. thou therefore, creator and transmitter of thine own energy, needest not to ask whether by this or by some other means thou performest thy work. yet i know not why this thyr of the mathematicians and the physicians should not be one with the astral light, or plastic medium or aub, aud, aur (these three being a trinity) of which our

toria per nomen babalon (of his victory through the name babalon) nd after? this dawn (for i have toiled through the night in my great love and care of thee) how is it with me? it is well. for i have found myself; i have found my will; the obstacles that daunted me are seen to be by the shadows of shadows. grace be unto lady babalon. thus it is written in the book of the law .remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. learn then that it is in the contemplation of division that sorrow is, for division is the formula of choronzon. it is herefore discreet for thee to unite each element of sorrow with its opposite; in whose triumph of hymen is ekstacy, until by apprehension of the new great opposite

peed incalculable of wit, and an hesitation should confound thee, breaking down thy ladder, and throwing back thy mind to receive impression from environment, as at hy first beginning. verily; the nature of this method is solution, and the destruction of every complexity by explosion of ecstasy, as every element thereof is fulfilled by its correlative, and is annihilated (since it loseth separate existence) in the orgasm that is consummated within the bed of thy mind. i the book of wisdom or folly 181 #y sequitur de hac re (further concerning this matter) hou knowest right well, o my son, how a thought is imperfect in two dimensions, being separate from its contradiction, but also constrained in its scope, because by that contradiction we do not (commonly) complete the universe, save only

LIBER ARARITA

. but though thus he worked, he tried ever his work by the star 418. 8 liber dcccxiii vel ararita 12. and it deceived him not; for by his subtlety he expanded it all into the twelve rays of the crown. 13. and these twelve rays were one. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his pl

LIBER AZAZEL

other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame of purity and the exalted nature. i am the uplifting and the consoler. 12. be not mistaken, for thoug

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be sealedliber batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld. i.r.q. iii. 43. 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no di

LIBER CCC KHABS AM PEKHT

rd..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye that existence is pure joy; that all the sorrows are but shadows; they pass and are done; but there is that which remains..3 for this doctrine shall comfort many. also there is this word .they shall rejoice, our chosen; who sorroweth is not of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us..4 indeed in all ways thou mayest expound the joy of our law, nay, for

LIBER CCXLII AHA

he house.a hail of bricks! the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac fs dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy fs inquiry .summa scientia nihil scire. marsyas. ay, but that reasoned thesis lacks liber ccxlii 20 the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my soul faints, my stomach sinks. let me pass on! olympas. my being drinks the nectar-poison of the sp

the sphinx. this is a bitter medicine! marsyas. black snare that i was taken in! how one may pass i hardly know. maybe time never blots the track. black, black, intolerably black! go, spectre of the ages, go! suffice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this existence that is mine. i knew my secret. all i was i brought into the burning-glass, and all its focussed light and heat charred all i am. the rune fs complete when all i shall be flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wil

LIBER CLXV A MASTER OF THE TEMPLE

he beginning at the same time. this (by the way) seems the usual experience of the beginner; no sooner does he get a result, any result, than he immediately thinks he is at the end. but v.i.o. is evidently not to be deceived in that way, for he goes on: now, had i really arrived at the end, it seems reasonable to suppose i should not be here writing this. my body and mind are at any rate still in existence as a body and mind. but, as these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of unc

s to do all he can for others according to the light he had obtained. he found however that the destruction of the ego was not thus easily accomplished at the first assault. nevertheless he learned, not from books but from experience, that the goal was to be found within himself, and that the nearer he could approach to the consciousness of nothingness the nearer he got to the realization of pure existence. this reduction of consciousness to zero then became the fixed aim of his meditations; and any other experiments he entered upon, were, from that time onward, looked upon as necessary in order that he might fit himself to help others, rather than for his personal development. on january 7th, 1911, he received no. 4 of the equinox, liber clxv 139 and on seeing the frontispiece to liber jv

uld seem of importance to do the best i can. that there is no soul struck me as a horrible blank. that i do not, and never have existed as i comes as a wonderful realization while the consciousness of the unreality of the i lasts. with the loss of the ego comes the consciousness that the whole universe of things and people is but a part of the state then arrived at. that if this little body dies, existence still remains in all the other part of the universe and therefore the change called death, occurring in different atoms, all the time, makes no difference. is there any reason why one should not look upon every thing and everybody as parts of oneself, since one is equally willing to allow any other body to consider you as a part of their imagination only? it would seem that one tiny part

onsumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a dryness for the last month, and have made no definite effort to overcome it, but have just kept a firm hold on the little atom of real knowledge i have obtained& setting my face still towards the east, have plodded on with this material existence and the office work i have undertaken. i have experienced an incessant yearning for that something or nothing of which a glimpse had been vouchsafed unto me, and waited. maybe i should have worked and waited, but i did not. i have not heard from frater p.a. yet, but i wrote again during the month, saying i wanted to do something to help others a little, and asking if he could spare time

seems as if so little is entered in this diary and so much remains unsaid. how one longs sometimes to express things and thoughts and generally ends by some commonplace entry. i think to-night i will try a little more than usual. all this time i have been plodding on, having made up my mind to a course of action in accordance with my aspiration. day after day i have continued until this round of existence has become almost a fixed habit. my times of meditation and practice have dwindled till they are somewhat short, but for all that, the main idea has never become clouded. i feel far more determined in every way than i did, although less certain of any fixed goal. i know also that i have problems to face, now, or in the future, but have learnt to keep doing what comes to hand, without wav

LIBER CXCVII STORY OF SIR PALAMEDES

y, but on pursuit it eldueth him by multiplying itself. this on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england.s midst they rush upon them; but the herd join together, leading on the kinghts, who at length rush together into a melee, wherein all but sir palamede are slain, while the beast, as ever, standeth aloof, laughing. xxii. he argueth its existence from design of the cosmos, noting that its tracks form a geometrical figure. but seeth that this depends upon his sense of geometry; and is therefore no proof. meditating upon this likeness to himself.its subjectivity, in short.he seeth it in the blue lake. thither plunging, all is shattered. xxiii. seeking it in shrines he findeth but a money-box; while they that helped him (as they sai

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

gito, ergo sum.1 huxley2 pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss omnes sunt, qui cogitant3 suppressed. he reduced it to cogito; or, to avoid the assumption of an ego, cogitatur.4 examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor to we readily conceive that contemptuous silence is sufficient answer to the further query, gby whom is it thought? h the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about his mind before i give a final opinion. but apart from purely formal objections, we may still inquir

his collected essays, vol. 1] 3 [lat, gall things are, that think. h] 4 [lat, approx. git is thought h (3rd. pers. sing. pres. indic. passive of cogito .are] 5 [lat, approx. git is denied. h] 4 liber cxlviii a is a involves that very idea,1 and the proof is fatally flawed. cogitatur depends on est; and there fs no avoiding it. iii shall we get on any better if we investigate this est.something is.existence is.hyha rca hyha? what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine pr

the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine providence, h gexistence is the opposite of non-existence, h do not help us much! the plain existence is existence of the hebrews goes further. it is the most sceptical of statements, in spite of its form. existence is just existence, and there fs no more to be said about it; don ft worry! ah, but there is more to be said about it! though we search ourselves for a thought to match the word, and fail, yet we have berkeley fs perfectly convincing

plain existence is existence of the hebrews goes further. it is the most sceptical of statements, in spite of its form. existence is just existence, and there fs no more to be said about it; don ft worry! ah, but there is more to be said about it! though we search ourselves for a thought to match the word, and fail, yet we have berkeley fs perfectly convincing argument that (so far as we know it) existence must mean thinking existence or spiritual existence. here then we find our est to imply cogitatur; and berkeley fs arguments are girrefragable, yet fail to produce conviction h (hume) because the cogitatur, as we have shown, implies est. neither of these ideas is simple; each involves the other. is the division between them in our brain a proof of the total incapacity of that organ, or i

shilling? for the gquestions h are not really questions at all. so if you ask me is samadhi real? i reply: first, i pray you, establish a connection between the terms. what do you mean by samadhi? there is a physiological (or pathological; never mind now) state which i call samadhi; and that state is as real.in relation to man.as sleep, or intoxication, or death. philosophically, we may doubt the existence of all of these; but we have no grounds for discriminating between them.the academic scepticism is a wholesale firm, i hope!.and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophical an

LIBER DOMINI

lie. my gift inspires silence, not empty boasting. comment: those who make grandiose claims about the dark lord and their relationships with him are almost certainly frauds. those who seek to gain attention for themselves by puffing up their own stature are the least likely to be true possessors of esoteric wisdom, whereas those who genuinely walk the path of the master are confident in their own existence and need no adulation heaped upon them by others. 16. i am the first being, before all others. observe the proper respect. comment: this statement refers to the preeminence of satan within the existential order of this planet only. he is first as he is the driving force of evolution and life/consciousness development on earth. 17. if anyone says to you, follow me, your answer should be a

live their lives in constant trepidation regarding the dark master- they have fashioned a mental prison which will be difficult to escape. 32. cursed be those who follow any god but me, they deceive themselves concerning that which they know not. comment: gods are either creations of primitive cultures to explain mysterious phenomena or they are airy metaphysical speculations. the only god whose existence cannot be resisted is the lord of the earth- satan. 33. cursed be those who follow any man, their very existence is wasted and worthless. comment: those who sheepishly follow others and constantly strive to do what they are told are either children or worthless adults. 34. cursed be those who act according to the rules of others, they are slaves as well. comment: doing something because

LIBER DXXXVI

ver cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld..i.r.q. iii. 43.1 0. let the practicus study the textbooks of astronomy, travel, if need be, to a land where the sun and stars are visible, and observe the heavens with the best telescopes to which he may have access. let him commit to memory the principal facts, and (at least roughly) the figures of the science. 1. now, since these figures will leave no d

LIBER LVII

th, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (

n sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are .the concealed of the concealed .the ancient of the ancient ones. the .most holy ancient one

rs; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right. pythagoras: fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have trans

tive of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or 13 [genesis xxxvi, 31; i chronicles, i, 43] 14 [in fact, zero can be and has been defined

a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the div

LIBER LXI VEL CAUSAE

ectness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. fo

LIBER LXVII THE SWORD OF SONG

of knowledge, in me rise! lead me to these exalted skies to live and love and understand! paying no price, accepting nought. the giver and the gift are one with the receiver.o thou sun of thought, of bliss transcending thought, rise where divison dies! absorb in glory of the glowing orb self and its shadow! 755 760 765 770 775 780 785 790 degradation of symbols. essential identity of all forms of existence. practical advice. 42 the sword of song now who dares call me no christian? and, who cares? read; you will find the master of balliol, discarding berkeley, locke, and paley.ll resume such thoughts and label clear .my christianity lies here. with such religion who finds fault? star, it seems foolish to exalt religion to such heights as these, refine the mystic agonies to nothing, lest the

opes, he can exclaim in spiritual triumph over material disaster.the victory of a true man.s spirit over fate .yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever dark and gloomy, robbed of the glory of the glowing gonerial, the royal regan, and only partially redeemed by the absence of the harlot cordelia and the monster lear. v. it may possibly be objected by the censorious, by the effete parasites of a grim conventionalism, that i have proved too much

s extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts. are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or.and this is my theory.are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me consider them .precept upon precept. if the introduction of the hebrew visionary is not too strong meat for the little mary of a buddhist audience* lycidas, line 130. the school whose buddhism is derived from the canon, and who ignore the degradation of the

the degradation of the professors of the religion, as seen in practice. the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of buddhist thought that i attack, i but show myself the better buddhist in the act..a.c. a catch word for the stomach, from j.m. barrie.s play .little mary. the first precept. this forbids the taking of life in any form* what we have to note i

reducible minimum of the pseudo-syllogism, false even for an enthymeme .cogito, ergo sum. this proposition he bolsters up by stating that whoso should pretend to doubt it, would thereby but confirm it. yet might it not be said.(something called) consciousness appears to itself to exist. since consciousness is itself the only witness to that confirmation? not that even now we can deny some kind of existence to consciousness, but that it should be a more real existence than that of a reflection is doubtful, incredible, even inconceivable. if by consciousness we mean the normal consciousness, it is definitely untrue, since the 52 the sword of song dhyanic consciousness includes it and denies it. no doubt .something called. acts as a kind of caveat to the would-be sceptic, though the phrase is

LIBER NU

oceeding, ra-hoor-khuit. 2 the world of illusion. nuit thus comprehends all in none. also 50+ 6= 56= 5+ 6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained mus

LIBER SAMEKH

an angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god. line 7 he hails him as apophrasz, the motion that destroys and 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 selfap

his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in this section) liber samekh svb figvra dccc 14 line 2 the adept reminds his angel that he has created that one substance of which hermes hath written in the table of emerald, whose virtue is to unite in itself all opposite modes of being, thereby to serve as a talis-man charged with the spiritual energy of existence, an elixir or stone composed of the physical basis of life. this commemoration is placed between the two personal appeals to the angel, as if to claim privilege to partake of this eucharist which createth, sustaineth and redeemeth all things. line 3 he now asserts that he is himself the gangel h or messenger of his angel; that is, he is a mind and body whose office is to receive and tran

the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, and adapt to our use without ever knowing the whole truth about them. the adept sums up all these items by claiming authority over every form of expression possible to existence, whether it be a gspell h (idea) or a gscourge h (act) of ggod, h that is, of himself. the adept must accept every gspirit, h every gspell, h every gscourge, h as part of his environment, and make them all gsubject to h himself; that is, liber samekh svb figvra dccc 18 consider them as contributory causes of himsef. they have made him what he is. they correspond exactly to his own facult

of his angel, as hermes is the word of zeus, whose own voice is thunder. thus in this section the adept utters articulately, so far as words may, what his angel is to himself. he says this, with his scin-laca wholly withdrawn into his physical body; constraining his angel to indwell his heart. line 1 gi am he h asserts the destruction of the sense of separateness between self and self. it affirms existence, but of the third person only. gthe bornless spirit h is free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. line 2 gtruth h is the ne

l sun of the soul of the adept. line 7 here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h has here its proper sense of gpleasantness. h the existence of the angel is the justification of the device of creation. line 9. this line must be studied in the light of liber lxv (equinox iii (1, p. 65* this is, yod he, realizing themselves will and understanding in the twins vau he, mind and body [greek carij] but see also the general solution of the riddle of existence in the book of the law and its comment.part iv of book 4 [see works cited]

LIBER THISHARB

f the second method. 20. having allowed the mind to return for some hundred times to the hour of birth, it should be encouraged to endeavour to penetrate beyond that period.1 if it be properly trained to run backwards, there will be little difficulty in doing this, although it is one of the distinct steps in the practice. 21. it may be then that the memory will persuade the adept of some previous existence. where this is possible, let it be checked by an appeal to facts, as follows. 1 freudian forgetfulness tries to shield one from the shock of death. one has to brace oneself to face it in other ways, as by risking one fs life habitually [note added in mtp publication of liber 913] 6 liber bracyt vel via memoria 22. it often occurs to men that on visiting a place to which they have never b

LIBER V VEL REGULI

male; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual

gick; man is bestialized and woman defiled. the conjunction 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

es 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 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

mparison 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 proverb and clutch at an imaginary straw. words such as .truth. are like that straw. confusion of thought is concealed, and its impotence denied, by the invention. t

self, and confirmed by every single experience. he could receive impressions only be meeting a, or being caught up by b. yet he would be wrong in an infinite number of ways. there are therefore a013 possibilities that the ritual of the mark of the beast 19 at any moment a man may find himself totally transformed. and it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so .inscrutably infinite. and .absurd. and .immoral. etc..because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions. the discovery of radioactivity created a momentary chaos in chemistry and physics; but it soon led to a fuller interpretation of the old ideas. it dispers

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

roic legend, for the scenes depicted on shields tended to be from those realms. there are other examples of this sort of ekphrasis (greek: ga plain declaration, h in this context a text about an image) in the skaldic corpus, such as ulf uggason fs husdrapa, which describes carvings in a newly built hall in late-tenth-century iceland. in some cases we lack the context of a poem but can surmise the existence of an ekphrasis. skaldic poetry is retained as individual verses not (apparently) connected with any poem and as fragmentary or whole poems. the most elaborate poems are called drapur (sing, drapa, which are broken into sections by means of one or more refrains, which here means lines repeated in the same place within a given stanza. a drapa should also have introductory and concluding s

e early mythological present. it explains not only how a wall gets built around valholl (which is mentioned in several myths, e.g, odin fs interaction with hrungnir and loki fs rescue of idun, but also how sleipnir, odin fs eight-legged horse, is created. here again, strict chronological consistency is lacking, for the account of the acquisition of the mead of poetry in skaldskaparmal implies the existence of the wall (the gods put the kettles for it in the enclosure, but the incorporation of the asir and vanir, which is the precondition for the mead, occurred in the near past. another story of the early mythological present would be odin fs sending of hel to the underworld and the midgard serpent to the outer waters of the ocean, as well as the binding of the wolf fenrir, when ty lr lost

hology, but in fjolsvinnsmal, stanza 38, eir is found in a list of the maidens who serve menglod; none of the others is a deity, and many are just feminine adjectives( gbright, h ghappy, h gfair h. eir is listed among the names of valkyries in the thulur, but not among those of the goddesses. the name is common as a base word in skaldic kennings, but whether we should trust snorri and imagine the existence of a goddess eir is problematic. eiriksmal anonymous poem composed after the death of king eirik bloodax at the battle of stainmoor, westmoreland, england in 954, recounting his glorious arrival in valholl. the poem as we have it is only nine stanzas, and two different meters are used. nevertheless, it appears to offer a picture of valholl that actually was rooted in late paganism. the p

e sky in wagons. nott fs horse is hrimfaxi (frost-mane, and drippings from his bit, according to snorri, cause dew. see also dag; hrimfaxi od husband of freyja. od is little mentioned in poetry. the voluspa poet referred to freyja as od fs maid, and in a puzzling reference in the end of hyndluljod, freyja fs giantess interlocutor tells freyja, gyou ran to od/ ever longing. h in other words, od fs existence has to do with freyja. the same is the case in snorri sturluson fs edda. in the gylfaginning section od appears first when snorri is discussing freyja. she is married to od, and their daughter is hnoss. od went away on long journeys, and freyja weeps for him, and her tears are red gold. freyja has many names, and the reason for that is that she called herself by various names when she we

ne of thor fs goats while eating it, so that the goat could not be properly revived by the god. roskva plays no role in the mythology, but the gender of the pronouns snorri used in the continuation of the journey to utgarda-loki shows that roskva was along. in skaldskaparmal snorri says that glord of thjalfi and of roskva h is a thor kenning. besides snorri, there is tenth-century evidence of the existence of roskva, since the poet eilif godrunarson referred to thjalfi as gbrother of roskva. h see also egil; thjalfi; thor; utgarda-loki references and further reading: my analysis of the encounter with roskva fs family is found in gthor fs visit to utgarda-loki, h oral tradition 15 (2000: 170.186. sahrimnir pig cooked at valholl, the unending food source of the einherjar. the key passage is

LOGOMACHY OF ZOS

rooling over minutiae to discover oneself. our acceptances are our conclusions. jlk. m h"d- n>o% p..q..1 2..1 p. to rationalize, except in cases of our own prejudices which inform our mentation. if all phenomena are a fluxing unabsoluteness and are absoluteness manifest, then is it surprising that we manufacture our ego that is neither-either but a weirder autism? yet none remember having desired existence c but indisputably we have ego, the only certainty we know. i r "d j% 5! s 9= 5..t"d..1..q 2..1# h7 within the sensorium is a transcriber, or a synthesizing faculty, using synonymous intangibles where association and experience fail: as the capacity of certain sounds to induce colour images, certain arabesque forms may find aesthetic truth. all psychoses etc, have their origin in normali

our unknown future potentialities and not in our nominalism and knowledge. t m n>b 5! 9=h. m( 5' 5! 9=h' 7e..15. hyperbole; we but change our mental clothes by new figures of speech. the mind is our index of the infinite exhibiting a universe of which we know little; yet the unknowable within us is vaster and hence more potent of possibility. we have erected the negation of equity into a form of existence by systems of government: our birthrights are stolen at birth and to keep us empty-handed we are taught. t .5n..q..q..1 ]7 look into your past to forecast your future. is it short-sighted to limit our beliefs when we do not know our ultimate possibilities? yet all expression is within the limits of definite technique and formalism. whatever our attempts at diversity. what do we know for

e of measurement by comparison; yet time is integrated in us and all things as our spaciousness and our essential way of realizing and 2 n> 2 f 5! s n>b &7 when all permutations and combinations of form have obtained, will dimension cease? will the last imminence become, and time enter eternity? sacrifice is the first duty of self-love. our purpose and completeness fully to realize self is in our existence for others, but the hand of weakness leads us to evil. the disaster of love is that it gives us occasion to love in one person what we should love in all. the discarding of inhibiting beliefs by reorientation and substitution gives a selected level adjustable to the new idea, and becomes the matrix for obsession. the tight packing of space and the involuntary enforced silence are premoni

s diversity of herself. her limitless knowledge is at the command of all our ideas, whether ideal or decadent. the inexplicable of beauty, the undivulged of things. not their known meanings. gives them their enchantment. insight expresses things by symbols and is a pure manner of relating. seeing: the way of some things can be known only by silent graphs. interlocking forms pregnant with meaning. existence is fated: the expiation of our past; good and evil rewarded by their aftermath. avowal of faith has no worth except by the voluntary' e..1 2 6 .5: e 1=h..1 p( o 2 z "f' o- e5: e 5! s n@ 8% reshape our future: fate. whether within or without, nothing is explicit. nature reveals slowly her techniques and media: her meanings and motives we know nothing of, and guess only from our own desire

of freer will. there is a form of aesthesis that is only explainable by the unison of all. h% z@ e( x 5! s@ z< e# 5. 9" feels: such a state allows of telaesthesia. the coetaneous has a spatial spread, causing unknown concurrent superfetations having their abstract after-births. so, man becomes fatally committed not only to known but also to unknown commitments. nothing complete or completing; all existence a mighty ocean, ever resurging, reindulging, and divulging little. wherein we are thrown to grasp the straw of ego as our raft to eternity. all thoughts are presupposed from other suppositions that have reality in a differential of reality: otherwise there would be an irreflexive unalterable zero plus zero. belief prefers singularity yet must work through complex desire. that is( 5..1 e5

LUCIFERIAN SORCERY

d self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell from his desire to be separate from the consciousness of the universe, that through antinomianism he sought to be the gateway of god itself, to be growing and illuminated in essence. it should be considered that satan or lucifer are aspects of the domineering self expresses its existence, and that is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ave to be revised. so far, doubting the validity of this postulate has found no support in the scientific community. nonetheless, it goes without saying that science should rely on as few postulates as possible, and it does. by contrast, we can say that id followers and classical creationists postulate the involvement of a divine creator or intelligent designer because they cannot demonstrate its existence using the tools of science. in effect, these people are putting science on its head. we conclude this section on scientific thinking with a quote attributed to the famous british mathematician and logician sir bertrand russell. when asked what he would say were he to find himself before the pearly gates face to face with the almighty, russell quipped that his response would be, oh lord

s much less tenable. but, of course, these other universes are not observable by us. therefore, speculating about other universes and why things are the way they are with or without god or purpose in our only knowable universe, fun as this may be, is just that, speculation. in fact, dyson himself recognized this to a large extent. as a physicist, he knows and has declared that he cannot prove the existence of a universal mind or god. but as a christian, his faith tells him that god exists and that god created the universe. in the end, dyson came to the position that both creationism and intelligent design 13 his faith and his science are correct but that neither can comment upon, or prove or disprove, the other. dyson himself never claimed that god is a clever engineer who designed the fin

above are irrelevant to discrediting it. for now, let us just say that our book gives chance a prominent place in the process of evolution. however, we will show that evolution is in fact a cumulative process that relies entirely on the laws of nature and not on what author richard dawkins calls untamed chance. in his words: untamed chance, pure, naked chance, means ordered design springing into existence from nothing, in a single leap. it would be untamed chance if once there was no eye, and then, suddenly, in the twinkling of a generation, an eye appeared, fully fashioned, perfect and whole. the same applies to the odds against the spontaneous existence of any fully fashioned, perfect and whole beings, including i see no way of avoiding the conclusion deities (the blind watchmaker: why

s were created perfectly. whether this represents an evolutionary or political step in their thinking is unclear. however, since perfection was originally an important implicit concept in the development of id, we find it necessary to devote some space to its discussion. before moving on, one last point needs to be firmly established. arguments against id and for evolution are not comments on the existence or nonexistence of god or any supernatural force. these are metaphysical matters beyond science, upon which science cannot comment. evolutionary scientists themselves may personally be theists or atheists or agnostics it does not matter as far as their science is concerned. what science can comment upon, however, is natural process, and its view of this process is very much in conflict w

eligion, broadly speaking, in relation to questions of evolution. we begin with discussion of origin myths in general what are they? are they universal? and how similar is the creation story in genesis to origin myths in countless other cultures? creation myths and mythology all cultures of the world have origin myths, or religious stories of how the world, life, and especially human life, or the existence of a particular people, came to be. collected from around the world, these stories constitute rich oral traditions and creative human expressions. they are a form of verbal art, sometimes later written down in religious texts. often, origin myths reflect a peoples view of nature and their place within it. for example, anthropologist william haviland discusses how an origin myth among the

MACNULTY W KIRK KABBALAH AND FREEMASONRY

nition of the order as it exists today is relatively easy: freemasonry is a secular fraternal organization, open only to men, which promulgates the principles of morality and seeks to advance the practice of brotherly love and charitable action among all persons not simply among masons. it is not a religion; but it is a society of religious men in that as it requires its members to believe in the existence of "a supreme being" the name of that being and the form in which it is to be worshipped is entirely the business of the individual mason. masons are obligated on the "volume of sacred law" and each mason takes his obligation on that particular volume of sacred writings which he holds to be sacred. while encouraging each brother to follow the teachings of his own religion, freemasonry is

orld upon which the individual seeks to impose his own will.8 this distinction has been made by the contemporary scholar, donald tyson, in his analysis of speculative and practical kabbalah presented with his annotation of agrippa's de occulta philosophia.9 we will see shortly how this issue may have influenced the early development of freemasonry. another piece of evidence which demonstrates the existence (and perhaps sheds light on the intellectual orientation) of masonry in the late 17th century is the bit of ephemera shown in figure 2. this pamphlet, which was distributed in 1698, warns "all godly people in the citie of london" to beware the "mischiefs and evils practiced" by "this devilish sect of men" the freemasons. we can establish two facts from this pamphlet (1) that freemasonry

lood brothers as well as masonic brethren. in 1813 hrh the duke of sussex became the grand master of the premier grand lodge, and in the same year hrh the duke of kent acceded to the same position in the antient grand lodge. shortly thereafter discussions about unification began, and in six weeks the two grand lodges had agreed to the articles of union. the united grand lodge of england came into existence on st. john the evangelist's day, december 27, 1813. the duke of kent graciously stepped aside to permit his brother, the duke of sussex, to become grand master of the new grand lodge. it was a good choice. sussex was energetic, intelligent, and deeply committed to masonry; after "personally directing the reorganization of the grand lodge"27 he guided the craft with a firm hand until 184

ws the tracing board of the first degree,37 and it is used in the lectures as a device to present the symbolic structure of the degree. to me, this picture presents the basic principles of western metaphysics as they were understood in the renaissance. three fundamental ideas seem to characterize that metaphysics: first, the deity was considered to be without limit. this resulted in a view of all existence as a single, tightly integrated unity centered on the deity. a particularly clear statement of this view comes from the hermetica. for god contains all things, and there is nothing that is not in god, and nothing which god is not. nay, i would rather say, not that god contains all things, but that, to speak the full truth, god is all things."38 this is an hermetic statement of neo-platon

to the deity. the blazing star or glory is a straightforward heraldic representation of the deity. figure 9 is the obverse of the great seal of the united states, and the deity is represented there figure 9. obverse of the great seal of the united states of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its 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 tha

MAGIC AND SPELLS

y, and it provides an opportunity to appreciate the local differences in masonic practice. it was presented with the cognizance of the united grand lodge of england. notes 1. emulation working, first lecture, first section. 2. francis a.yates, the rosicrucian enlightenment (london: ark, 1986, p. 209. 3. francis a.yates, the art of memidthe weave he world of toril is literally a magical place. all existence is infused with magical power, and potential energy lies untapped in every rock, every stream, every living creature, 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

s of wild magic created during the time of troubles have since disappeared, but small pockets of wild magic remain, especially underground and in wilderness areas detecting wild magic zones wild magic zones are generally unnoticed until they make some spell or effect go awry. a character who views a wild magic zone with a detect magic spell detects the presence of magic on the first round and the existence of a wild magic zone on the second. if the character studies the area for 3 rounds, he can attempt a spellcraft check (dc 25) to determine the exact borders of the affected area. some clever wizards use existing wild magic zones to defend their towers or strongholds. with careful study, they chart the boundaries of the wild magic effect and then use this information to best advantage whe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

teachers to establish a community wherein all the members were of mutual assistance to one another in the common attainment of the higher sciences. he also introduced the discipline of retrospection as essential to the development of the spiritual mind. pythagoreanism may be summarized as a system of metaphysical speculation concerning the relationships between numbers and the causal agencies of existence. this school also first expounded the theory of celestial harmonics or "the music of the spheres" john reuchlin said of pythagoras that he taught nothing to his disciples before the discipline of silence, silence being the first rudiment of contemplation. in his sophist, aristotle credits empedocles with the discovery of rhetoric. both pythagoras and empedocles accepted the theory of tra

most pleasant feeling is consequently to be esteemed as the greatest good. emotional reactions are classified as pleasant or gentle, harsh, and mean. the end of pleasant emotion is pleasure; the end of harsh emotion, grief; the end of mean emotion, nothing. through mental perversity some men do not desire pleasure. in reality, however, pleasure (especially of a physical nature) is the true end of existence and exceeds in every way mental and spiritual enjoyments. pleasure, furthermore, is limited wholly to the moment; now is the only time. the past cannot be regarded without regret and the future cannot be faced without misgiving; therefore neither is conducive to pleasure. no man should grieve, for grief is the most serious of all diseases. nature permits man to do anything he desires; he

constitution the power of abidance is inherent; it is therefore the divine permanence upon which all things are established. being nobler even than self-motion, the unmoved mover is the first of all dignities. the platonic discipline was founded upon the theory that learning is really reminiscence, or the bringing into objectivity of knowledge formerly acquired by the soul in a previous state of existence. at the entrance of the platonic school in the academy were written the words "let none ignorant of geometry enter here" after the death of plato, his disciples separated into two groups. one, the academics, continued to meet in the academy where once he had presided; the other, the peripatetics, removed to the lyceum under the leadership of aristotle (384-322 b.c. plato recognized arist

rld 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, the vocal power, and an eighth, or hegemonic, part. nature was defined as god mixed throughout the substance of the world. all things were looked upon as bodies either corporeal or incorporeal. meekness marked the attitude of the stoic p

hens were porphyry, iamblichus, sallustius, the emperor julian, plutarch, and proclus. neo-platonism was the supreme effort of decadent pagandom to publish and thus preserve for posterity its secret (or unwritten) doctrine. in its teachings ancient idealism found its most perfect expression. neo- platonism was concerned almost exclusively with the problems of higher metaphysics. it recognized the existence of a secret and all-important doctrine which from the time of the earliest civilizations had been concealed within the rituals, symbols, and allegories of religions and philosophies. to the mind unacquainted with its fundamental tenets, neo-platonism may appear to be a mass of speculations interspersed with extravagant flights of fancy. such a viewpoint, however, ignores the institutions

MASTERING WITCHCRAFT

introduced to humanity once more. babylonian legends of uta-napishtim and the biblical noah or his greek parallel, deucalion, all contain echoes of this belief. witch lore, moreover, tells of settlers from the lost lands coming in their wanderings to the land which is now britain and northern europe, or middle earth as it was called in old english, and mingling with the neolithic cultures then in existence. it was the people produced by this intermingling that the iron-bearing celts discovered on their sweep westwards across northern europe and into britain around 500 b.c. the indigenous britons, or prytani as they then were called, were a strange people, who buried their dead in great burial mounds, or barrows, used bronze as their only metal, and relied for weapons chiefly upon slender a

anized the theosophical society in 1875, the object of which was to establish a nucleus of the universal brotherhood of humanity. the purpose of this nucleus was to study the supreme source of all the world religions, the central "wisdom religion" as vouchsafed to various peoples of the earth in such a manner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western

ying pantheons and hierarchies are but racial and regional permutations of the same ancient archetypes. in 1951 the last english witchcraft act was repealed, removing the final official stigma upon the study and practice of the craft, in that country at least. three years later, an anthropologist, gerald gardner, published a work, witchcraft today, admitting, for the first time in history, to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christian, or cabalistic guise, but preferred simply to practise their arts in the old manner that they had inherited from the past, under the banner of the old gods. most of the wit

ll describe its manufacture later in the chapter under the heading of "your witches' working tools" the garter is perhaps the most unusual piece of insignia carried by witches and, as such, is concealed and worn openly only at coven meetings. the other jewels can pass as regular items in the eyes of the uninitiated, and as such can usually be worn openly. there are many styles of witch garters in existence. the traditional colour is bright red, though black, blue, and green ones are to be seen. often a female practitioner will have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the garters are fastened by means of gold or silver gilt buckles. sometimes tiny gold or silver bells are also sewn

d wierus, cornelius agrippa's pupil, also mentions him in his pseudomonarchia demonorum- 1. the wand 2. seeing stone within the triangle 3. and 4. lamps of art. vassago, a mighty prince, of the nature of agares, who declareth things past, present and to come and discovereth that which hath been lost or hidden. he is good by nature, and governeth twenty-six legions of spirits. but knowledge of his existence dates back long before this, even to before earliest babylonian times. he was one of the nephelim, and in eastern fable, he is accounted one of the seventy-two lords of the djinn. your experiment should be performed during clear weather, when the moon is two, four, six, eight, ten, twelve, or fourteen days old, and thereby, of course, always on the increase. so great is the power of vass

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

o leave it thou shalt cause them to put a covering of wood over the openbook one page 53 ing, and above the covering about six inches of earth; and thus shalt thou continue unto the end, being all the time present in the raiment of the art, and with the magic sword, during the operation. after which thou shalt repeat this prayer: prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n, who invokes thee most devoutedly, and supplicates thee by thy holy and tremendous name tetragrammaton to be propitious, and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before

ost devoutedly, and supplicates thee by thy holy and tremendous name tetragrammaton to be propitious, and to order thine angels and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation, i, the servant of god, most humbly entreat ye. amen. having then caused the workmen to fill in the hole, thou shalt license the spirits to depart, thanking them for the favour they have shown unto thee, and saying: the license to depart. o ye good and happy spirits, we thank ye for the benefits which we have just receive

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

lomon page 114 zohar, zio, talma, adonai, shaddai, tetragrammaton, and ye holy angels of god; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which i shall write thereon shall obtain their effect. amen. the animal being flayed, take salt, and say thus over it: god of gods, and lord of lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which i wish to make, it may have such virtue that whatsoever i may write on it hereafter may attain its desired end. amen. afterwards rub the said parchment with the exorcised salt, and leave it in the sun, to imbibe this salt for the space of an entire day. then take a large earthen vessel glazed within a

MEANING OF MASONRY

try. i am acquainted, for instance, with an egyptian ceremonial system, some 5,000 years old, which taught precisely the same things as masonry does, but in the terms of shipbuilding instead of in the terms of architecture. but the terms of architecture were employed by those who originated modern masonry because they were ready to hand; because they were in use among certain trade-guilds then in existence; and lastly, because they are extremely effective and significant from the symbolic point of view. all that i wish to emphasize at this stage is that our present system is not one coming from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extre

e sufficing philosophy elsewhere, are equally at liberty to be" free from" them, and men of honour will find it their duty to withdraw from the order rather than suffer the harmony of thought that should characterize the craft to be disturbed by their presence. the admission of every mason into the order is, we are taught" an emblematical representation of the entrance of all men upon this mortal existence" let us reflect a little upon these pregnant words. to those deep persistent questionings which present themselves to every thinking mind, what am i? whence come i? whither go i, masonry offers emphatic and luminous answers. each of us, it tells us, has come from that mystical" east" the eternal source of all light and life, and our life here is described as being spent in the" west (tha

questionings which present themselves to every thinking mind, what am i? whence come i? whither go i, masonry offers emphatic and luminous answers. each of us, it tells us, has come from that mystical" east" the eternal source of all light and life, and our life here is described as being spent in the" west (that is, in a world which is the antipodes of our original home, and under conditions of existence as far removed from those we came from and to which we are returning, as is west from east in our ordinary computation of space. hence every candidate upon admission finds himself, in a state of darkness, in the west of the lodge. thereby he is repeating symbolically the incident of his actual birth into this world, which he entered as a blind and helpless ba be, and through which in his

eaning apprentice (i.e, from the natural man of undeveloped m of knowledge) is" from the west" since he supposes that his life has originated in this world. but, in the advanced degree of m.m. the answer is that he comes" from the east" for by this time the mason is supposed to have so enlarged his knowledge as to realize that the primal source of life is not in the" west" not in this world; that existence upon this planet is but a transitory sojourn, spent in search of" the genuine secrets" the ultim ate realities, of life; and that as the spirit of man must return t o god who gave it, so he is now returning from this temporary world of" substituted secrets" to that" east" from which he originally came. as the admission of every candidate into a lodge presupposes his prior existence in th

n we leave the lodge of this life, is represented among us by our masonic apron? this, our body of mortality, this veil of flesh and blood clothing the inner soul of us, this is the real" badge of innocence" the common" bond of friendship" with which the great architect has been pleased to invest us all: this, the human body, is the badge which is" older and nobler than that of any other order in existence: and though it be but a body of humiliation compared with that body of incorruption which is the promised inheritance of him who endures to the end, let us never forget that if we never do anything to disgrace the badge of flesh with which god has endowed each of us, that badge will never disgrace us. brethren, i charge you to regard your apron as one of the most precious and speaking sy

MICHAEL FORD A RITE OF THE WEREWOLF

able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactiv

MICHAEL FORD WITCHMOON

ave a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists forbid nothing on moral grounds alone 'nothing is true, and 'everything is permitted, as we say, not forgetting that 'the consequences can be ghastly. to those exploring the darkside we can only advise do what ever you can get away with' and monitor the conditions of your material existence as a guide. if you find yourself becoming more powerful, wealthier, and sexier then press on. if you find yourself shunned, impoverished, imprisoned, or dead, then perhaps a change of course suggests itself. darkside magic offers a short and dangerous path to triumph or disaster, more usually the latter, so proceed with care. consider this introduction as a brief pause in the antechamber

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 the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and europ

end that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence, yet based in negative power zones is perhaps just as dangerous because one is attempting to control beings which exist outside 19 19 their own time and space. they are defined as 'demons' for this reason, being that nothing is sacred and your life is alien to theirs. the other significant point is that such spirits seek your life force; they literally want to "suck your blood. such demo

, lost to themselves and dedicated only to skimming by in their lives. the successful magickian is one who realizes that the universe is composed of simplistic beliefs which are only connected with the extension of the mind. if you believe it, and act towards it then it is real. the sorcerer realizes that gods are creations of man and that spirits and 22 22 energies do exist, though whether their existence is in anthropomorphic form is extremely doubtful. gods are extensions of the mind and it's vast categorizing skills which prove to have a significant role in altering and directing magickal energies towards various goals, and in breeding our desires. the sorcerer views life as sacred, and as it's keeper, that it is their choice which path to take in it. it is not surprising that most peo

r you unless strength and the shield of will are present. frozen silence the practice of holding the body in one position for extended amounts of time is very significant. the self in a still or frozen state is often an avatar of building and controlled energy. when an individual controls their thoughts on almost every level, holding the point of consciousness between lines of almost subconscious existence, then the mind is at the threshold of magick and sorcery. this is why i have always relied on physical exercise and training as a stepping stone towards magickal practice. the mind on the conscious levels works extremely fast and remains intent when one is engrossed in physical activities such as hiking, swimming, climbing, running, weight training and such. a good time for sigil working

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

reof.(job 12:5) with this kind of phenomena occurring, we can perhaps make sense of one of the mostenigmatic edicts from the yahwistic commandments:y ou shalt not make for yourself a graven image, or any likeness of anything that is in heavenabove, or that is in the earth beneath, or that is under the water of the earth (exodus 20:4)in edward bulwer-lyttons book, the coming race, he describes the existence ofadvanced beings living in tunnels and caverns beneath the surface of the earth. herefers to these beings as the ana, saying they were forced below because of earthearths first deluge12atlantis, alien visitation, and genetic manipulation changes and a flood which destroyed their civilization thousands of years before thebiblical cataclysm. in david ickes children of the matrix, we read:

nowledge of the tree. therefore, it should read as the tree of the good and/or the evil. alan alford is just one of many scientists who is open to the concept of alien interven-tion when accounting for the anomalies surrounding the origin and evolution of man.he writes: homo sapiens has acquired a modern anatomy, language capability, and a sophisticatedbrain (well beyond the needs of its everyday existence) apparently in defiance of the laws ofdarwinism. there are a number of possible explanations for this anomaly. one is that man-kind evolved in the sea, and that crucial fossil evidence is thus missing. another is that dar-winian theory itself has a missing link. and a third explanation is that the genes for modernman were suddenly implanted by an intelligent extraterrestrial species who

ipulation why would god himself know evil, before man was even created, unless god hadalready brought evil into the world? why, as we read in the book of job, would god give satan, a being that cannot betrusted, the right to test job? why would god not already know whether job was a trueservant or not. is there a limit to the omnipresence of jehovah? one cannot also conceive of the reason for the existence of any being, like satan, whohas no good in him at all. what would be the point of creating such as being, or insending him to test those who themselves must be morally pure? if satan could even have the ability to aspire toward supreme godhead, and if thereare hierarchies of angels, etc, then perhaps god can indeed be surpassed? what arewe to make of this? we find that jehovah told a li

ences which rule our solar system may have erected the cosmicbarrier after relative normalcy had returned to the planetary grid. the facts are not clear as tohow it got there or what agency is really responsible. c. s. lewis refers to this barrier andthe quarantine of the bent ones in his writings, terming the earth tomb of the aliens, thul-candra (the silent planet. before their discovery of the existence of the stargate, the nephilim intended to oneday vacate this planet that has long been their terrible prison. they did not come hereby choice and have not had a good time of it since their forced arrival. they have beenstargate and quarantine82atlantis, alien visitation, and genetic manipulation as the bible relates, chained into the pit. it is their intention to break their chains andch

ance. they were satisfied that they had taken control of the planet economi-cally and were making good progress toward reconstructing the science and technol-ogy they once enjoyed. in fact, as writers such as william bramley have pointed out,they even had the ability to build craft for flying out of the earths atmosphere. it wasat this point, or probably some time before, that they discovered the existence of thestargate. they then realized to their horror that even if they were able to success-fully reproduce all the advanced hardware they required, they probably could notleave the planet anyway. this knowledge caused them intense displeasure and confu-sion. they may have come across the stargate by attempting to go beyond it, having atleast one of their special crafts destroyed. such an

MICHAEL W FORD THE VAMPIRE GATE

he collected sumerian adversary. she is the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks to consume all. it has no concern for rules or for the spiritual laws it is the essence of the law of the talon. this very hunger is related to az or lilith, symbolically tiamat, it is the hunger for continued existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via

f magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to develop and refine the self, via magick and real world experience, eventually practicing a path close to that of the black order of the dragon. 1. all living beings continue existence by feeding on another. we are predators, as luciferian, we acknowledge the power of the archetype of strength. samael or ahriman is indeed a symbol of strength and cunning. the food chain should never be ignored. you can adhere to predatory spirituality and still be a very productive member of society. the luciferian weaves their webs within the fabric of the society they live in. a luci

the predatory spiritual aspects of each. energy and blood life essence as we have made reference to qi or chi, astral energy. life energy is taken from human beings without harming them. life energy is the aura and the very essence which is slightly larger than the human body. the mind directly influences the amount and strength of this chi energy. whether you find subjective confirmation in the existence of chi or not, please take note of the psychological foundations of predatory 24 spiritualism. this process aligns the mind to a specific type of luciferian thinking a way of approach. approaching things in a certain way will effect what you get in return. if you start a small building project for your house because you want a recording room you will no doubt work with a higher sense of

or werewolf-intense sexual desire and lust or aggression. lycanthropy is aggression and sexual desire, the form of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci is the astral body of an individual who desires the power of night, the lust for the moon which is the accumulation of dreams and memories. attractive spirit- usually a out of body experience vampyre who either feels guilty about their practice of energy draining or is seeking another affectionately in dreams generally non-threatening. shadow or black shape- f

ster this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation techniques and aethyrs within the subconscious. by all these things, we never abandon the physical or the realities of our existence. the spirit of angra mainyu= ahriman, is darkness and shadow. luciferians are deeply involved in the methods of sorcery and their own brands of witchcraft. darkness and shadow is expanded by the brightness of our illumination, thus wisdom begets darkness. one aspect of the black order of the dragon is to illuminate this light within each adept, to compliment an independent and opposer ty

MICHAEL WYNN THE SOUL TRAVELERS

8 an angry creator, a small family warned by a god, 2 of every creature on a boat, a big damn flood, and humanity reborn. that s one hell of a dream. paradise lost, the tower of babel, and the savior [1.4] another reoccurring theme through out the mythologies is man s loss of paradise. this story, whose most popular variation occurs in the bible, details man s plight from a worry-free life to an existence of suffering and hardship. but as usual, the bible is not alone in describing humanity s fall from grace. just as the christians have the garden of eden, the persians have heden. heden was, according to persian tradition, the first habitation of humans. it was a paradise, where suffering and toil were unknown. it wasn t until the primal couple was seduced by an evil spirit in the form of

d on a cross, 3 days in the underworld, and back up to heaven for all eternity does not constitute saving my soul, nor even a sacrifice. jesus living a long life of pain and toil, instead of a short 33 years, and then going to heaven is more of a sacrifice, but, because he still goes to heaven, i can t envision what those extra decades of his life have to do with my soul. far from blinking out of existence after dying on the cross, which would indeed represent a sacrifice, he instead had a get out of jail free card, and a one-way ticket back to heaven. even the story of his life on earth is a bit broken. jesus, as a child, was intensely curious and full of wonder, then there s a whole 18 years of his life that completely unaccounted for in the bible (as if he disappears, then, at age aroun

dimensional place called the bottomless pit. the verse also states that this angel has names in the mythologies of the neighboring peoples; the jews called this angel abaddon, and the greeks called this angel apollyon. but apollyon is what the ancient greeks called apollo, a sun god of greek mythology. what the bible has done is verified (at least in the eyes of christians and muslims) the actual existence of a god from the greek pantheon. is it likely that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverted; as though retold through the eyes of a moder

ust build a sensor that interacts with the subatomic particle, thereby changing the coarse of destiny. surely these poor scientists are frustrated by particles that always do something different just because they re not watching. it was once a philosophical question as to whether it was possible to break a stone into an infinitely small pieces. scientists and philosophers would speculate over the existence of an elementary particle, a particle that could not be broke apart and represented the fundamental building blocks of the universe. this continued until evidence emerged that the universe was indeed made of unbreakable, fundamental particles and these particles were called atoms. it would later be discovered that these particles weren t unbreakable and were in fact composed of even smal

el wynn's "the soul travelers" 38 class participation: telepathy sending thoughts from one person to another can be done in multiple ways, even unconsciously (as stated earlier. if you were attempting telepathy, i would recommend you use multiple methods to achieve this. in order to use telepathy to implant thoughts, you must understand this: each person has a part of their body on every plane of existence; reaching all the way up to god himself. telepathy is communication on the astral plane. the astral plane does not respect our sense of space and distances, yet still has separate locations. like the internet parallel that i illustrated earlier, each of these locations (websites) can be accessed by a single mind (computer. in the astral world, to imagine a thing is to access its location

MOODY RAYMOND A LIFE AFTER LIFE

s who have died and made a comeback, totally against our expectations and often to the surprise of some highly sophisticated, well-known and certainly accomplished physicians. all of these patients have experienced a floating out of their physical bodies, associated with a great sense of peace and wholeness. most were aware of another person who helped them in their transition to another plane of existence. most were greeted by loved ones who had died before them, or by a religious figure who was significant in their life and who coincided, naturally, with their own religious beliefs. it is enlightening to read dr. moody's book at the time when i am ready to put my own research findings on paper. dr. moody will have to be prepared for a lot of criticism, mainly from two areas. there will b

on of consciousness. according to this other, perhaps more ancient tradition, some aspect of the human being survives even after the physical body ceases to function and is ultimately destroyed. this persistent aspect has been called by many names, among them psyche, soul, mind, spirit, self, being, and consciousness. 3y whatever name it is called, the notion that one passes into another realm of existence upon physical death is among the most venerable of human beliefs. there is a graveyard in turkey which was used by neanderthal men approximately 100,000 years ago. there, fossilized imprints have enabled archaeologists to discover that these ancient men buried their dead in biers of flowers, indicating that they perhaps saw death as an occasion of celebration-as a transition of the dead

an necessarily to imply that it did not happen to the person involved. i only mean that this person did not tell me that it did occur, or that it does not definitely come out in his account that he experienced it. within this framework, then, let us look at some of the common stages and events of the experiences of dying- ineffability the general understanding we have of language depends upon the existence of a broad community of common experience in which almost all of us participate. this fact creates an important difficulty which complicates all of the discussion which is to follow. the events which those who have come near death have lived through lie outside our community of experience, so one might well expect that they would have some linguistic difficulties in expressing what happe

press similar meanings. finally, almost everyone remarks upon the timelessness of this out-of-body state. many say that although they must describe their interlude in the spiritual body in temporal terms (since human language is temporal, time was not really an element of their experience as it is in physical life. here are passages from five interviews in which some of these fantastic aspects of existence in the spiritual body are reported first-hand (1) i lost control of my car on a curve, and the car left the road and went into the air, and i remember seeing the blue sky and saw that the car was going down into a ditch. at the time the car left the road, i said to myself "i'm in an accident" at that point, i kind of lost my sense of time, and i lost my physical reality as far as my body

still in a body. i was stretched out and looking down. i moved my legs and noticed that one of them felt warmer than the other, one" just as movement is unimpeded in this spiritual` state, so, some recall, is thought. over and over, i' have been told that once they became accustomed to their new situation, people undergoing this experience began to think more lucidly and rapidly than in physical existence. for example, one man told me that while he was "dead" things that are not possible now, are then. your mind is so clear. it's so nice. my mind just took everything down and worked everything out for me the first time, without having to go through it more than once. after a while everything i was experiencing got to where it meant something to me in some way. perception in the new body i

MORALS AND DOGMA

e aright, than the most eloquent volumes. the french should have preserved the bastile as a perpetual lesson; italy should not destroy the dungeons of the inquisition. the force of the people maintained the power that built its gloomy cells, and placed the living in their granite sepulchres. the force of the people cannot, by its unrestrained and fitful action, maintain and continue in action and existence a free government once created. that force must be limited, restrained, conveyed by distribution into different channels, and by roundabout courses, to outlets, whence it is to issue as the law, action, and decision of the state; as the wise old egyptian kings conveyed in different canals, by sub-division, the swelling waters of the nile, and compelled them to fertilize and not devastate

ellect, if the 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 t

ears since a new truth began to be distinctly seen; that man is supreme over institutions, and not they over him. man has _natural_ empire over _all_ institutions. they are for him, according to his development; not he for them. this seems to us a very simple statement, one to which all men, everywhere, ought to assent. but once it was a great new truth--not revealed until governments had been in existence for at least five thousand years. once revealed, it imposed new duties on men. man owed it to _himself_ to be free. he owed it to his _country_ to seek to give _her_ freedom, or maintain her in that possession. it made tyranny and usurpation the enemies of the human race. it created a general outlawry of despots and despotisms, temporal and spiritual. the sphere of duty was immensely enl

o the imposition of fetters or a yoke, on his conscience or his person. for, by increase of wisdom he not only better _knows_ his rights, but the more highly _values_ them, and is more conscious of his worth and dignity. his pride then urges him to assert his independence. he becomes better _able_ to assert it also; and better able to assist others or his country, when they or she stake all, even existence, upon the same assertion. but mere knowledge makes no one independent, nor fits him to be free. it often only makes him a more useful slave. liberty is a curse to the ignorant and brutal. political science has for its object to ascertain in what manner and by means of what institutions political and personal freedom may be secured and perpetuated: not license, or the mere right of every

ns and collapses of the currency, the crash of banks, the depreciation of government securities, prey on the savings of self-denial, and trouble with their depredations the first nourishment of infancy and the last sands of life, and fill with inmates the churchyards and lunatic asylums. but the sharper and speculator thrives and fattens. if his country is fighting by a levy en masse for her very existence, he aids her by depreciating her paper, so that he may accumulate fabulous amounts with little outlay. if his neighbor is distressed, he buys his property for a song. if he administers upon an estate, it turns out insolvent, and the orphans are paupers. if his bank explodes, he is found to have taken care of himself in time. society worships its paper-and-credit kings, as the old hindus

MOTTA MARCELO THE COMMENTARIES OF AL

e being themselves conceived as complementary, as two equivalent to naught "divided for love's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit spiritus, breath, or air in the shape of a dove (simple-minded readers must not think for one moment that a. c. is here "admitting the historical existence of the virgin mary; on the contrary, he is obviously putting her on the same footing with europa, semele and others. the virgin birth, like the dying god, is a much older myth than christianity; and the virgin was usually seeded by a god under the form of a beast. far from being original, christian theology is a pot-pourri of stolen goods) but the "small person" of hindu mysticism, the d

s the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed make the whole curse of separate existence ridiculous, a senseless and inexcusable folly. it would throw us back on the dilemma of manicheism. the idea of incarnations "perfecting" a thing originally perfect by definition is imbecile. the only sane solution is as given previously, to suppose that the perfect enjoys experience of (apparent) imperfection (there are deeper resolutions of this problem appropriate to the highest grade

r nv. 26. then saith the prophet and slave of the beauteous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. we are, all of us who aspire to her, bound slaves of immortal beauty; it is a pity that our mortal mistresses, not understanding whom we worship in them, so often think that they rule us! then, when the abuse of their egos finally forces us to seek a new priestess, they accuse us of being cold and unfeeling, forgetting that the temple must keep itself clean

freedom to serve their perverted moral values. you will find that the idea that sex can be a form of spiritual expression repels them strongly. sin societies admit and tolerate the most debasing debauch, but they do not tolerate phallicism. they understand a sexual orgy, but not a sexual mass. sex, for them, is connected with the concept of original sin, and this is what necessitates for them the existence of a sacrament of marriage. the purpose of the sacrament is to impart holiness to something that is holy in itself this is because the sex act shakes the very roots of the tree of the ego, and the ego that does not have its roots deep and firm in the dark ground of the racial stream fears the shaking. it is true that an unstable personality can go temporarily insane as a result of the se

tly, he pretends that it is a fairy prince disguised, and hangs it with the rags and tinsel of romance, sentiment, and religion. he calls it love, denies its strength and truth, and worships this wax figure of him with all sorts of amiable lyrics and leers. second, he is so certain, despite all his theatrical-wardrobe- work, that it is a devouring monster, that he resents with insane ferocity the existence of people who laugh at his fears, and tell him the monster he fears is in reality not a fire-breathing worm, but a spirited horse, well trained to the task of the bridle. they tell him not to be a gibbering coward, but to learn to ride. knowing well how abject he is, the kindly manhood of the advice is, to him, the bitterest insult he can imagine, and he calls on the mob to stone the bla

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

is far less fertile in fanciful conceits, and deficient in all those fairy-like stories and wonderfully poetic ideas which so strongly characterize that of the greeks. origin of the world..first dynasty. uranus and gaa (coelus and terra) the ancient greeks had several different theories with regard to the origin of the world, but the generally accepted notion was that before this world came into existence, there was in its place a confused mass of shapeless elements called chaos. these elements becoming at length consolidated (by what means does not appear, resolved themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or page 10 firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mas

d gaa, for counsel and assistance. by their advice she wrapped a stone in baby-clothes, and cronus, in eager haste, swallowed it, without noticing the deception. the child thus saved, eventually, as we shall see, dethroned his father cronus, became supreme god in his stead, and was universally venerated as the great national god of the greeks. page 14 page 15 anxious to preserve the secret of his existence from cronus, rhea sent the infant zeus secretly to crete, where he was nourished, protected, and educated. a sacred goat, called amalthea, supplied the place of his mother, by providing him with milk; nymphs, called melissae, fed him with honey, and eagles and doves brought him nectar and ambrosia.[4] he was kept concealed in a cave in the heart of mount ida, and the curetes, or priests

eus, with his brothers and sisters, took his stand on mount olympus, where he was joined by oceanus, and others of the titans, who had forsaken cronus on account of his oppressions. cronus and his brother-titans took possession of mount othrys, and prepared for battle. the struggle was long and fierce, and at length zeus, finding that he was no nearer victory than before, bethought himself of the existence of the imprisoned giants, and knowing that they would be able to render him most powerful assistance, he hastened to liberate them. he also called to his aid the cyclops (sons of poseidon and amphitrite,[5] who had only one eye each in the middle of their foreheads, and were called brontes (thunder, steropes (lightning, and pyracmon (fire-anvil. they promptly responded to his summons for

s kingdom and deprived for ever of the supreme power, which now became vested in his son zeus. this war was called the titanomachia, and is most graphically described by the old classic poets. page 17 page 18 with the defeat of cronus and his banishment from his dominions, his career as a ruling greek divinity entirely ceases. but being, like all the gods, immortal, he was supposed to be still in existence, though possessing no longer either influence or authority, his place being filled to a certain extent by his descendant and successor, zeus. cronus is often represented as an old man leaning on a scythe, with an hour-glass in his hand. the hour-glass symbolizes the fast-fleeting moments as they succeed each other unceasingly; the scythe is emblematical of time, which mows down all befor

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 hades, watching over and [23]protecting those they had loved and left behind on earth. the men of the silver age[7] were a long time growing up, and during their childho

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ised from their graves to work as mindless slaves for powerful voodoo exponents who, in order to obtain their wishes, would call upon baron samedi, the voodoo god of the dead, to summon the zombies into their presence. zombies< were afraid of fire and were destroyed when their master died. the mediaeval vampires living in the remote regions of transylvania who, in order to sustain their monstrous existence, would leave their tombs at midnight to drink the blood of young virgins. a girl, once bitten, would become a virgin of the undead and, her eyes burning with a dark desire, was forever more drawn back to the vampire s embrace. the only way to kill a vampire was to drive a sharp, pointed stake through its heart. the werewolf, a man who was transformed into a gigantic wolf under the influe

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

to build a spirit communication device for less than a dollar, and use it to get fast, precise information on forthcoming events. spirit contact is perfectly safe, and you will never come to any harm using these arcane methods of communicating with the spirit world. secrets of the spirit world spirits, of whom there are millions, reside in what is known as the astral world, an invisible sphere of existence that duplicates the physical world we live in. it is with the inhabitants of this unseen world that mediums make their contacts at seances. until now, access to this unseen world was only possible with astral travel. this is the phenomenon of consciously projecting your astral body from its physical counterpart. the astral body is an exact duplicate of the physical body. it regularly lea

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

peoples because of the itinerant nature of these artisans and the fact that the romans benefited from the architectural knowledge of the greeks, who in turn had been influenced by the persians, egyptians, and syrians. in fact, the influence of the syrians must have been considerable following their significant immigration into the roman empire, to rome particularly, during the later years of its existence "it was especially in the first century that the syrian exercised his activities, charged with almost all the minor crafts. the syrus (oriental in the broad sense of the term) entered everywhere, introducing with him the tongue and mores of his country."11 indeed* for more on the symbolic myth of hercules and its connection with builders, see my book les loges de saint-jean (paris: editi

customs suppressed "purify the temples" he wrote to his missionaries "but do not destroy them, for so long as the nation witnesses the survival of its former places of prayer, it will use the ancient corporations: colleges of builders in rome 15 the collegia of craftsmen in roman gaul roman institutions were actually established quite easily in gaul, as were the collegia. specific traces of their existence have been detected in nice cimiez. collegia were also quite numerous in provence and the narbonnaise, as well as in the lugdunaise, where the collegia of the tignarii and the dendrophori, closely tied to municipal life, were located. a list of trade colleges existing before the fourth century mentions the presence of these institutions in marseille, aix, aries, vienne, valence, nimes, ma

er, it is not possible to speak of collegia in the strict sense of the term, for we must take into account the social, economic, and political evolution that led to the formation of feudal society. in the feudal world, individuals and groups must be envisioned in light of the bonds of suzerainty and vassalage that characterized the society of that time. there was no legal framework permitting the existence of autonomous professional associations. more important, individual freedom no longer guaranteed the work of the independent craftsman. an individual could become only a serf. the remnants of the collegia no longer offered any refuge except that provided by the bishops, who remained builders, and they were integrated primarily into monasteries, which were multiplying throughout the chris

ropagate their religion among the people of the north, retained in their doctrine a familiar simplicity and loyalty to autochthonous traditions that made it understandable and accessible to all. their name seems to be the result of a merger of two latin words, colitores and dei, which together mean servants of god. these culdees would have infused their doctrine into the collegia that had been in existence from the time of carausius to the final departure of the romans. after the disappearance of the collegia following britain's invasions, these christians were forced to seek refuge in wales, the orkneys, scotland, and especially ireland, countries that had never the collegia and the barbarian invasions 29 experienced roman occupation and that medieval authors often referred to together as

ons and their extension into the north we have seen how in england and the frankish kingdoms the advocates of christianity appealed to the roman collegia and their remnants in the visigoth regions. this was widespread due to the fact that members of the collegia were regarded as the best artisans for propagating the faith by erecting churches in all areas where christianity had spread. when their existence became incompatible with the state of the society, however, it was around the church that new groups of builders began to form. as a self-contained body, the church had retained its own rights. it remained subject to roman laws. at this time, the church did not merely represent a belief and a form of worship; it also constituted a political organization. as a veritable state, it exercise

ON SET

he might of set, greater still he through son set by tapio kotkavuori priest of set this article was originally published in the scroll of set jan-feb, 1998 ce. for me, set is the principle of isolate intelligence, who gave mankind 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 unive

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 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

ONYX TABLET OF SET

is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time when society may rise from its selfimposed imprisonment to grasp them. if the temple of set were energized solely by the rational aspirations of its

ore evolutionary, rather than a more static concept of the priesthood. at the same time the lack of predetermined signposts in our future mandates care and deliberation where the incorporation of doctrine is concerned. the onyx tablet of set is to be safeguarded by each initiate of the priesthood in such a way that it cannot be accessed, taken, or copied by any non-initiate of the priesthood. its existence as a section of the jeweled tablets of set is known to the temple as a whole, but information as to its specific contents should not be discussed outside the priesthood. it is the premise of the temple of set that the greatest trust be placed in the priesthood; therefore the most vital and sensitive of information will be found within the onyx tablet. the careless or improper release or

therness of set. let us hope that the temple never becomes the next cool thing. that could destroy it more quickly than a thousand televangelists. sense of humor. not some boor telling an endless parade of practiced jokes. does our potential setian see the world as essentially absurd? does she have enough self-esteem to make light of herself? these are good clues that there is a mind who looks at existence slightly askew. a true sense of humor is an isolation and distance from the world. that's a quality that can become setian. religiosity. if our new candidate just left three other cults and grew up in an ashram or convent it might be that they are one of those endless seekers who try out new religions as a hobby. i get worried about people who are true believers in set even before they h

on our past magical tools, force of will and our past understanding alone to restore us to the health and full clarity that we once had and which shall eventually allow us to overcome our own selves and begin on the path to recovery. 3. i will make a searching and fearless moral inventory of myself. with step three, it is time to be more honest with yourself than you have ever been in your entire existence. addicted persons are masters of deception. we learn to be that way in order for the addicted part of ourselves o survive. not so strangely, in many ways initiates of the temple of set,who are already masters of lesser black magic, may truly be the most adept at disguising an addiction from the rest of the world and, most unfortunateof all, from ourselves. in a sense, we were practicing

hings and events perceived in the human mind. there was no distinction between 'reality' and 'appearance; anything capable of exerting an effect upon the mind thereby existed" to be the only "other god [cf. hpl] in such a cosmology, set was understood to be a presence and force which alone could not be apprehended by perceptions of the natural senses. he thus represents the nameless "thing" whose existence we know of by the shadow it casts on things apprehended and things perceived by it: the non-natural "presence of self" in individual intelligent life. we have generalized the vehicle by which this presence is manifest as the ba, spirit, psyche, or soul in the exoteric and general reference writings of the temple [crystal& ruby tablets, because that concept is sufficiently precise for dis

PHILIP NEIL MYTHS LEGENDS EXPLAINED

reeks to hold the entire human race together. such a belief illustrates the crucial importance of myth in holding the world together, just as the cosmic serpent coils securely around the earth in the fon creation story. australian aborginal stories about the dreamtime, such as the gunwinggu story of lumaluma (see pp. 102 3, are not just entertainments or nursery tales they are sacred charters for existence. to understand them fully one must enter eternal time. similarly the myths underlying navajo rituals such as mountainway (see pp. 92 93, and its sandpaintings of the holy people, define and express what it means to be navajo. at the end of such a ritual, the world before me is restored in beauty. when jasper blowsnake revealed the sacred winnebago medicine rite to anthropologist paul rad

u, geb, osiris, horus, and thoth. sometimes there are also goddesses in the barque, especially hathor. barque of the sun re is shown in his solar barque, in which he travels through the sky. horus bastet w hen human beings began to plot against the ageing re, he transformed the goddess hathor (the sacred cow of fertility) into a raging lioness, sekhmet. her bloodlust brought plague and death into existence. this goddess, who could only be appeased by being made drunk, gradually became revered under a more gentle guise as the cat goddess bastet. the domestic cat was regarded as sacred to her, and many cats were mummified in religious rituals. young girls were often nicknamed kitten. but cats were also trained for the hunt, and are depicted in egyptian art retrieving birds felled by their ma

ested most vigorously at this invasion of her own domain. aphrodite humbly apologized, and has never done a day s work since. aphrodite, goddess from the east t he worship of aphrodite emanated from the island of cyprus, which was culturally influenced from the near east. she is related to the goddess ishtar (see p. 19; her love for adonis (see pp. 32 33) echoes that of ishtar and tammuz, and the existence of temple prostitutes in her temple in corinth reflects the custom in the temples of ishtar. herodotus points out that the babylonian custom of every woman prostituting herself once in the temple of the goddess was also to be found in cyprus. the rape of persephone 28 the rape of persephone persephone (roman proserpine, the daughter of zeus (jupiter) and demeter (ceres, was carried off b

PHOSPHORUS

16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which illuminates within. before me, the algol star of the adversary, the corpses piled and devoured by flame that which arises from death reborn, al ghul, rosh ha shaitan, phantom star, daemon of my night born illumination. i dive now from the heavens of light with emerald wings, i

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ught to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright be

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ican citizens of african descent. at troy, n.y, he instituted a so-called grand lodge, disciples of memphis, of which a bro durand was grand master.after a brief sojourn in this country,marconis and his prime minister disappeared somewhat suddenly, and were next beard of as having returned to paris. the seed sown by them has indeed sprouted in various places, and still retains a sort of spasmodic existence, but its growth is composed of such heterogeneous and antagonistic elements, that it will, in all probability, soon die a natural death. in london, some of the fragments of the former grand lodge afterwards endeavored to revive their organization, and finally succeeded in re-constituting themselves. this body is still in existence, but has no masonic status whatever, the grand lodge of e

f the c gth of december, ult, referred the application of these brethren to the preliminary examinations of the gr college of the rites. after inquiry, the grand college, considering that the demandants represent but a portion of the masons of the rite of mizraim; volume j, c a a b b f j the spurious rites of memphis and misraim that the order of mizraim, far from finding itself dissolved, or its existence menaced by the withdrawal of these brethren, performs and has not ceased to perform its functions; that the supreme power of this rite, by communications dated the c bst of december, b i g e, and the dd of february, b i g f, has specified to the grand orient of france a certain number of these petitioners as expelled brethren; that, as matters stand, the grand orient cannot grant the req

masonry because of unworthy acts. shortly after the so-called revival in b h b h,freemasonry was introduced from england into france where it became extremely popular. not satisfied to practice masonry in the original form in which it had been transmitted to them, numerous ritual writers proceeded to devise additional degrees of their own, and by b h f a there were several hundred such degrees in existence.2 such of these as possessed any real merit were cumulated into specific rites, the most notable of which was the rite of perfection which was introduced into the western hemisphere by stephen morin in b h g b. this rite, originally consisting of twenty- five degrees, was afterwards expanded to thirty-three degrees and now constitutes the well-known and entirely legitimate ancient and ac

ned from that body.the degrees beyond the d drd in the rite of memphis have never been brought legitimately from the darkness into which they were cast by the grand orient, when it assumed control over that rite. even the symbolic lodges of the rite of memphis soon abandoned their rituals and adopted the system of the modern french rite, so that by b i h a the rite of memphis went entirely out of existence so far as any connection with legitimate masonry is concerned.while the grand orient did violate its policies in regard to some other masonic rites worked in the united states and south america, it never did modify its acts relative to the rite of memphis, and that rite became as dead as the proverbial door nail after marconis relinquished his authority in b i g c.1. introduction into th

arius wilson xabout eight we believe xwho were said to represent f a g chapters and b a, d b j members, which was probably a mathematical calculation of what they might expect to get before the world came to an end. but a remainder of the prospective ten thousand members refused to agree to darius wilson s purchase of the rite, and elected judge parrish as their grand master. thus there came into existence two spurious branches of the rite; besides which calvin c. burt continued to confer degrees. this led to a judicial tribunal in which wilson expelled burt. k the grand lodge of massachusetts formally endorsed the assertion that wilson is running the rite to make money, and expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

wn 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 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread

pt. but, in actuality, the sun, moon and planets, in and of themselves, are no more alive than anything else in the universe, and certainly no more than the human body. therefore, it appears that there must be a controlling force which is their life force and the life force of everything else in the universe. this force makes the world tick. it makes its heart beat, so to speak. the source of all existence we concluded above that the universe and everything in it, including the human body, appears to have an animating force within it to enliven it, and that without this force it would be nothing more than dead matter. however, it is actually more than this, for the physical body of man and the materiality of the world cannot exist in and of themselves, without a force compelling them into

ngth, width and depth. anything with length, width and depth is measurable and therefore limited. this means that the universe has a beginning and an end. there also is a beginning and an end to the time of the universe. time itself is a created thing. there was infinite timelessness before the universe existed, there will be infinite timelessness after it ceases to exist, and the duration of its existence is limited. no matter how much time the universe will exist, relative to the infinity that precedes it and the infinity that follows it, its existence is literally insignificant. it is not even a bleep on the radar screen of existence. we therefore see that the existence of the universe is not intrinsic to it. it does not have to exist. on the contrary, its existence is an anomaly which

ime the universe will exist, relative to the infinity that precedes it and the infinity that follows it, its existence is literally insignificant. it is not even a bleep on the radar screen of existence. we therefore see that the existence of the universe is not intrinsic to it. it does not have to exist. on the contrary, its existence is an anomaly which must be imposed upon it, by a being whose existence is intrinsic and above time. this being is g-d. just as in the splitting of the red sea, the waters stood upright, contrary to their nature to descend, because of the constant force of the east wind pushing them up, so too, there must be a constant creative force from g-d "pushing" the universe and everything therein, including the human body, into existence at all times. the inner self

e, how is it that these qualities exist within it? if in the soul, all that exists is the singularity of the self, how can distinct qualities exist? although, on the one hand, as demonstrated above, we cannot say that they exist there, on the other hand, we cannot say that they don t exist there, because if they don t, where did they come from? as we mentioned above, these qualities don t have an existence of their own. there must be a person who desires, thinks and feels etc. since all these qualities come out of the quintessential self of the person, they must somehow be there, otherwise how could they come about? for example, if a person does many acts of kindness, we know that he is kind in the essence of his soul. if this was not so, then how did desires to do acts of kindness arise?

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

itbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and following paths that lead to nowhere, without having questioned why he is here and how he is here. because he does not seek truth, his life flies by without his having fulfilled the purpose of his existence. he might not even realize or contemplate that there is a purpose. as mentioned before, even many people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions, or delude themselves into a false sense of emotional excitement, without truly seeking g-d. this is because they have not contemplated and grasped, in a way of hitbonenut, to truly unde

realize or contemplate that there is a purpose. as mentioned before, even many people who study torah and keep its mitzvot (commandments, do so by rote, without enthusiasm and emotions, or delude themselves into a false sense of emotional excitement, without truly seeking g-d. this is because they have not contemplated and grasped, in a way of hitbonenut, to truly understand the purpose of their existence. in contrast, one who has tasted the results of his efforts in the path of truth can testify to the fact that love and fear of g-d have been aroused within him as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even

m as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even the upper spiritual worlds cannot satisfy him. g-d alone is his passion and cure. truth is the only path upon which his feet trod, and there is profound purpose to his existence. he gives his life over to his creator, and his sole desire is to fulfill the will of his master and king. truly, this is the purpose of man, as stated "in conclusion, after everything has been heard (which, as mentioned before, refers to the understanding and comprehension of binah, fear g-d, and fulfill his commandments, for this is the whole (purpose) of man" lastly, it must be pointe

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

uld be unable to arise [from its exile] and g-d fs beneficence would be directed toward the forces of evil. g-d set up the workings of the world such that ideally, his beneficence flows primarily and directly to the forces of holiness and goodness, in order that they have what they need to carry out his purpose. only a residual flow of beneficence reaches the forces of evil.enough to keep them in existence so that they can fulfill their role in the scheme of things. evil also does not receive its life-force directly from g-d; rather, each nation receives its divine flow via its celestial, spiritual archetypal angel (or gprince h. this is why non-jews are allowed to believe in a certain degree of idolatry, i.e, that g-d shares or distributes his power to other celestial beings. however, whe

ellectual construct that gave rise to one fs emotional makeup is a purifying experience. however, such a flood of renewing energy can also be destructive, destroying the imperfect, corrupt, degenerate emotional makeup( gworld h) that was spawned by that idea but developed along selfish lines. this is probably why most people tend to avoid facing the real issues in life. tracing the threads of our existence back to their source offers the promise of renewal, purification, and rejuvenation, but the price is the potential destruction of the gworld h or gcivilization h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses o

eceive from that vav inside the hei [of malchut, the vav inside this hei extends downward, forming the letter kuf.which was formerly a hei. the dalet was a hei from the hei that extends into beriah when [the forces of evil] receive. and from that vav that was inside the hei is formed the kuf. beriah is the first world where self-awareness exists, and therefore where evil can assume an independent existence. the extension of the hei-become-kuf into beriah is thus envisioned as a breach of the borders of holiness. the dalet of the hei is also [transformed into part of the word for glie h: it possesses a yud on its back. this is the hinge on which the door rotates. when we remove that hinge-yud, the door falls off. the extension to the right that distinguishes the dalet from the reish is seen

the yearly cycle, etc. all the changing natures of these times, which occasion the various religious observances associated with them (prayer, shabbat, rosh chodesh, holidays, etc) are caused by the changing states of development and coupling of these partzufim. z feir anpin is the male and nukva is the female; their coupling produces goffspring h in the form of the divine beneficence that grants existence and proper functioning of reality. the more developed and unified they are, the more the world (and all worlds) are in a state of heightened spiritual consciousness and harmonious, productive functioning. the arizal will now discuss the dynamics of the development and relationship of z feir anpin and nukva in the context of history. we will now discuss whether z feir anpin and nukva coup

ow, are the raw material out of which the partzuf of z feir anpin is built. its metamorphosis from these six, separate sefirot into a full-fledged partzuf is marked by its acquisition of gbrains, h i.e, mature intellect in the form of the sub-sefirot of chochmah, binah, and da fat. the intellect is what allows for a perspective higher than total self-orientation; it is prepared to acknowledge the existence and value of other beings. 1 genesis 12:1-2. the arizal on parashat lech lecha 58 thus, only when a certain amount of gbrains h has been acquired does a person become fertile. sexual maturity is the indication of a deeper process, that of at least potential mental maturity, through which the individual should be prepared to behave in an intellectually and emotionally mature way toward an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of convent called sancfus spiritus, and remained there writing his secret science and continuing his studies. he then accepted as his assistints, at first, three, and after <14> wards, four more monks from the same convent in which he had been educated, and thus founded the first society of the rosicrucians. they then laid down the results of their science in books, which are said to be still in existence, and in the hands of some rosicrucians. it is then said that 120 years after his death, the introduction 7 5 entrance to his tomb was discovered. a stair-case led into a subterranean vault, at the door of which was written, post annos cxx patebo. there was a light burning in the vault, which, however, became extinct as soon as it was approached. the vault had seven sides and seven angles

ositive and negative, fire and water, mind and matter, and these two ideas are the noumena of all the various opposites in life of which we have cognisance. these three emanations are unique in a special way, and they especially symbolise that "light which shineth in darkness" the light of the spiritual self. as light shines into darkness, illuminating it without suffering a diminution of its own existence, so the workings of the supernals, as these three sephiroth are called, overflow from their exuberant being without thereby diminishing in any degree the reality or infinite vitality of their source. they are considered hence to have but little relation with the inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenome

ication. it has been reserved in all secrecy for initiates of the sacred schools of magic. while various documents explaining the principia of this wisdom were circulated amongst the members of these schools, the oaths of secrecy attaching to their receipt was such that in recent times, as i have said, few lay exponents of the ancient religions and philosophies have never so much as suspected the existence of these principia. the root of the word itself means "to begin "to commence anew" initiation is thus the beginning of a new phase or attitude to life, the entry, moreover, into an entirely new type of existence. its characteristic is the opening of the mind to an awareness of other levels of consciousness, both within and without. initiation means above all spiritual growth- a definite

oreover, into an entirely new type of existence. its characteristic is the opening of the mind to an awareness of other levels of consciousness, both within and without. initiation means above all spiritual growth- a definite mark in the span of human life <34> now one of the best methods for bringingabout this stimulus of the inner lde, so that one does really begin or enter upon an entirely new existence characterised by an awareness of higher principles within, is the ceremonial technique. by this we mean that a ceremony is arranged in which certain ideas, teaching and admonitions are communicated to the candidate in dramatic form in a formally prepared temple or lodge room. nor is this all- otherwise, no claim could be made on behalf of magic that it really and not merely figuratively

at light "which no wind can extinguish, which burns without wick or fuel" being "brought to the light" then is a very apposite description of the <38> function of initiation. it is the great work. there is no ambiguity in the conception of the rituals, for it appears throughout the entire work from neophyte to adeptus minor and perhaps beyond. for the path is a journeying upwards on the ladder of existence to the crown of the tree of life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the clear light. as we know, the experience of the rising of the light in both vision and waking state is common to mystics of every age and of every people. it must be an experience of the greatest significance in the treading of the path because its a

REGARDIE TALISMANS

leasure and joy, the ace of cups in any of the conventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally means evoked strength would be an ideal symbol to transpose on the blue circle of vayu. the need for change in an otherwise dull poverty-stricken existence could well be represented by the two of pentacles in the golden dawn suit. incidentally, there is no need to be a slavish imitator when making talismans. even though the symbol for earth is the yellow square, the student could still make a conventional circular talisman on which to draw prithivi. or, in the case of the silver half-circle or crescent of apas, the circular talisman could s

RELIGIOUS TENANTS OF THE YEZIDI

rom 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. and i am he that pervadeth the highest heavens and i am he that cried in the wilderness; and i am the sheikh, the one, the only one; and i am he that by myself revealeth things and i am he

e invoked, whereas the former is so bad, that he requires to be constantly propitiated. as these two principles seem to form the substance of their religious creed, there can be no doubt as to its origin "the great and fundamental article of the persian theology" writes gibbon "was the celebrated doctrine of the two principles; a bold and injudicious attempt of eastern philosophy to reconcile the existence of moral and physical evil, with the attributes of a beneficent creator and governor of the world" such was pure zoroastrianism, which in after ages was corrupted by the persian magians by a various mixture of foreign idolatry. this was borrowed chiefly from the sabeans, whose religion had been diffused over asia, by the science of the chaldeans, and the arms of the assyrians. of this pe

RITE OF THE OPPOSER

ify power sufficient to reify their intent. as i begin- so doth the design which at my words shall become! my words encipher me and create reality; as i speak so these words ensorcel possibilities. that which i shall become will transcend aught that hath been worshipped. i will become other than that which hath been named. chaos is the primogenitor of my forms- from whence come my manifestations. existence itself will be eclipsed by my shadow. chance is my circle without circumference; fate is my centre without position. magick is my force: energy beyond limitation. my body is transition: from now unto now. my words encipher me and create possibilities; as i speak so these words ensorcel reality. as i cease- so doth all- but the design of which i speak. as i cease- so doth all- but that wh

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the firethat it is not extinguished; and water preserves the earth from being burned. yet if either of theseactive elements was to become predominant in any great degree, the greater world would bedestroyed, and with it the microcosm, or little world.man is therefore composed of three distinct essences, and if we attentively consider his structure andfaculties, we shall clearly perceive, that his existence upon earth is only intended by the deity as a.state of probation; and as this corporeal life shall terminate either in acts of piety or profaneness, soshall follow the reward or retribution of an impartial and just judge in a future of everlastingduration. when our bodies partake of the purified dust of the grave, may we be prepared to passfrom this ethereal to the empyrean world.proceed

t. the veil is removed.celebrant:thus far hast thou carried the rose transfixed upon the cross, that cross which is the emblem of life,the protector, the redeemer, the salvator, while the scarlet rose symbolises the ardent desire forrefreshing life, the birth of knowledge, the expansion of the intellect, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisions as natural, symbolical,celestial and divine fire. all this is to prepare you for the chemical and her

r, the long sought for, malleable,unoxidizing, lustrous, precious gold.joy and relief to millions of their fellow-men was their first impulse. but had these alchemists oncerevealed the power of goldmaking, the metal could have lost its value and not unlikely the producerwould have lost his life to gratify an insatiate people. but no, the very knowledge of their magicpower, and the surprise at its existence, delighted them more, than aught the world could give. theyconcealed their mystery, denied its existence, shunned society and the world, remained unknown,invisible, illuminated; serving their god and as well mankind, assisting the feeble, frail andsuffering. they were overcome and astonished at the immensity of the power accorded by god222sgrace to man.a long list of eminent men, experts

ber; theyhalt.cond. of n.:frater practicus, we are in the midst of physical darkness and mental gloom and even the soul iswandering in mazes preceded only by the light of truth, symbolised by the blazing torch. we are toapproach creation, the breaking away of night, to enter upon the first rays of lux. the chaoticelements of fire and flood are to give place to a serene, calm, passionless and pure existence of allthings terrestrial and celestial; the heavens and. the earth are to take form, system and harmony. therituals of the societas rosicrucianis in angliaphilosophus37 fair urania, the goddess of astronomy, by the aid of the divine will, is to guide our mentalfootsteps. as the pure and heavenly teacher appointed 12 apostles to make known his holy laws, soastronomy, through the wondrous

been lit. tapers ofpreceding officers still burning.secretary,4th sign: man was first formed, and then inspired all other things were made in different shapes, butman after god222s image: others with qualities fit for service, but man for dominion. god made thegreat house of the world, and furnished it, then he brought forth the tenant to occupy and possess it.he made the earth for him before his existence, and so he hath prepared a place in heaven for him,while he is yet upon the face of the earth. he hath given him a world for use, a heaven forcontemplation. so man planteth, that from the seed, in due time he may reap, end which it groweth,let us behold the beauties of the firmament, for in any sign there is growing strength. my zodiacalmeasure is that of taurus, the bull: in which are f

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

taries of magian kings, books sealed as with seven seals for faithful believers, yet perfectly plain to an initiated infidel of the occult sciences. there is also another work, but, although it is popular in a sense and may be found everywhere, this is of all most occult and unknown, because it is the key of the rest. it is in public evidence without being known to the public; no one suspects its existence and no one dreams of seeking it where it actually is. this book, which may be older than that of enoch, actually has never been translated, but is still preserved unmutilated in primeval characters, on detached leaves, like the tablets of the ancients. the fact has eluded notice, though a distinguished scholar has revealed, not indeed its secret, but its antiquity and singular preservati

ories of the divine cultus. but all doctrines and all revivals proscribe magic and condemn its mysteries to the flames and to oblivion. the reason is that each religion or philosophy which comes into the world is a benjamin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory. two illustrious scholars have preceded me along the path that i am travelling, but they have, so to speak, spent the dark night therein. i refer to volney and dupuis, to dupuis above all, whose immense erudition produced only a n

on, the old conception of the supreme being. i am that i am, said the being of beings of moses. i am he who thinks, says the man of descartes, and to think being to speak inwardly, such a one may affirm, like the god of st. john the evangelist: i am he in whom and by whom the word manifests in principio eras verbum. now, what is this principle? it is a groundwork of speech, it is a reason for the existence of the word. the essence of the word is in the principle; the principle is that which is; intelligence is a principle which speaks. what further is intellectual light? it is speech. what is revelation? it is speech also, being is the principle, speech is the means, and the plenitude or development and perfection of being is the end. to speak is to create. but to say: i think, therefore i

r teeth; it will be like the file in the fable which the serpent tried to bite, but it destroyed all his teeth. let us now enter on the series of initiations. i have said that revelation is the word. as a fact, the word, or speech, is the veil of being and the characteristic sign of life. every form is the veil of a word, because the idea which is the mother of the word is the sole reason for the existence of forms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional

correspond to their state of servitude. sylphs, undines, gnomes and salamanders really exist therefore, some wandering and seeking incarnation, others incarnate and living on this earth. these are vicious and imperfect men. we shall return to this subject in the fifteenth chapter, which treats of enchantments and demons. that is also an occult tradition by which the ancients were led to admit the existence of four ages in the world, only it was not made known to the vulgar that these ages are successive and are renewed, like the four seasons of the year. thus, the golden age has passed, and it is yet to come. this, however, belongs to the spirit of prophecy, and we shall speak of it in the ninth chapter, which is concerned with the initiate and the seer. if we now add the idea of unity to

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

hou be! thy face would burn no longer with the toil of thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of thy happy sisters; all the stars would know thee, and, far from fearing thy flight, would rejoice at thine approach; for then thou wouldst be made one with us by the indestructible bonds introduction 3 of universal harmony, and thy peaceful existence would be one voice more in the canticle of infinite love. h and the comet replies to the fixed star: gbelieve not, o my sister, that i am permitted to wander at will and vex the harmony of the spheres! god hath appointed my path, even as thine, and if it appear to thee uncertain and vagrant, it is because thy beams cannot penetrate far enough to take in the circumference of the ellipse w

ame of magic must never be pronounced. the magus must be isolated at the beginning and difficult to approach, so that he may concentrate his power and select his points of contact; but in proportion as he is austere and inaccessible at first, so will he be popular and sought after when he shall have magnetized his chain and chosen his place in a current of ideas and of light. a laborious and poor existence is so favourable to practical initiation that the greatest masters have preferred it, even when the wealth of the world was at their disposal. then it is that satan, otherwise the spirit of ignorance, who scorns, suspects and detests science because at heart he fears it, comes to tempt the future master of the world by saying to him: gif thou art the son of god, command these stones to b

en times. but the magus does not even smile at the absurdity, and calmly pursues his work. so far as may be possible, we must avoid the sight of hideous objects and uncomely persons, must decline eating with those whom we do not esteem, and must live in the most uniform and studied manner. we should hold ourselves in the highest respect and consider that we are dethroned sovereigns who consent to existence in order to reconquer our crowns. we must be mild and considerate to all, but in social relations must never permit ourselves to be absorbed, and must withdraw from circles in which we cannot acquire some initiative. finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. now, of all forms of worship the most magical is that which most realiz

nd strange, unknown voices passing through the air. it was in such evocations that julian beheld the beloved phantoms of his dethroned gods, and was appalled at their decrepitude and pallor. i am aware that christianity has for ever suppressed ceremonial magic, and that it proscribes the evocations and sacrifices of the old world. it is not therefore our intention to furnish a new basis for their existence by revealing their antique mysteries after the lapse of so many centuries. even in the order of facts, our experiments have been learned researches and nothing more. we have verified facts that we might appreciate causes, and it has not been our pretension to restore rites which are for ever destroyed. the orthodoxy of israel, that religion which is so rational, so divine and so ill know

f little albert belongs mainly to the latter category: some talismanic figures, and some calculations borrowed from paracelsus, are its only serious parts. in any matter of realization and ritual, paracelsus is an imposing magical authority. no one has accomplished works greater than his, and for that very reason he conceals the virtue of ceremonies and merely teaches in his occult philosophy the existence of that magnetic agent which is omnipotence of will; he sums also the whole science of characters in two signs, the macrocosmic and microcosmic stars. it was sufficient for the adepts, and it was important not to initiate the vulgar. paracelsus therefore did not teach the ritual, but he practised, and his practice was a sequence of miracles. we have spoken of the magical importance of th

ROBERT KIRK WALKER BETWEEN WORLDS

kirk discusses this tradition in several places in his text, and we shall return to it again. he does not, however, state directly that he had second sight, though there are some textual implications that he had the healing touch. it would hardly have been politic for a clergyman to declare publicly that he was a seer, though there is no doubt whatsoever that kirk affirms the second sight and the existence of the fairy race, using all the scholarly logical and philosophical techniques, citations and arguments at his disposal to do so. and as we shall discover, he also argues that there is no contradiction between contact with the secret introduction 2 commonwealth and its inhabitants, and the practice of good christianity. the collective traditions which kirk discusses were extensively fou

raining in logical presentation no longer used today. we shall return shortly to the ultimate aim and nature of his argument. second, he is not presenting 'evidence' of the second sight, not even in the manner undertaken in the letter that he quotes from lord tarbett (pages 39-45, or in other contemporary or later collections of such evidence. the sight itself is presented as a concomitant of the existence of the subterranean world and its inhabitants, and there is no doubt in kirk's mind or his manner of writing as to its reality. the main discussion of the sight is not in terms of proof or 'belief' but seeks to establish a scientific definition of its origins, the sight itself being undeniably a physical and widespread occurrence. this scientific attitude has sometimes been overlooked in

lore and customs of the highlanders, and his own deeply christian convictions and dedicated work. he seeks instead to synthesize these levels of belief and to argue that they are not essentially in conflict with one another. where he encounters superstitious or debased practices he firmly criticizes them, but overall he constantly seeks to find a connection and a harmonious resolution between the existence of the fairy realm and its inhabitants and the development of human society within the christian religion. fourth, and most important of all, kirk is not writing of the past or of dying traditions, and not solely of his contemporary present in which he observes or participates in seership, fairy contact and healing. he is, by his own definition (pages 90 and 95) writing for the future. h

ting the book, which was to counter atheism and materialism (page 47. http//www.dreampower.com/kirk_wbw/pg_10.htm (1 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) introduction 11 thus we have the remarkable situation in which a clergyman, writing in a period in which violent revolution and religious war were barely over, produces a carefully reasoned argument of the existence of another world, mirroring our own. he then proceeds to demonstrate that the unquestionable presence of the second sight, even in unwilling or unwitting persons, reveals this other world and its normally invisible inhabitants. this, he says, will counter the growth of atheism and materialism, for it is proof proper of many dimensions such as were believed in in earlier times. he support

t which is generally seen by them are the species of living creatures and of animate things which are in motion, such as ships and habits upon persons. they never see the species of any person who is already dead. what they foresee fails not to exist in the mode and in that place where it appears to them. they cannot well know what space of time shall intervene between the apparition and the real existence. but some of the hardiest and the longest [in] experience have some rules or conjectures [such] as if they see a man with a shrouding sheet in the apparition [then] they will conjecture at the nearness or worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_30.htm (8 of 8 [10/9/2001 12:34:46 am] robert kirk- walker betwe

RUBY TABLET OF SET

ten years, learned hieroglyphics, and was exposed to astronomy, geometry, and the egyptian concepts of panpsychism. sent to babylon, he was there exposed to persian dualism. he saw the psyche as "good" and the matter into which it entered as "evil, but accepted their merger as something at least temporarily fulfilling to both. goal for the psyche was its escape from reincarnation into an eternal existence of pure spirit. the "music of the spheres. from his academy at crotona, magna graciacia, pythagoras advised students (both male and female) and political clients to strive to eliminate sources of friction and cultivate homonoia("good relations among the citizenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principle or "th

ed that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance 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, octahedro

ve reason" which was a universal rather than an individual, egocentric feature. in his metaphysics aristotle mounts an attack on the pythagorean/platonic theory of the forms. aristotle accepted the theory of the forms in principle, but denied that the forms are more important than their material manifestations. he considered form and matter to be of equal importance, and essential to each other s existence. aristotle attacks plato as saying that the individual exists only to serve the state [an erroneous interpretation of plato. aristotle deplores slavery by law (such as enslavement of prisoners) but endorses "natural slavery" war for its own sake is wrong, unless conquest of a state benefits both the conqueror and the conquered. this ties in with the "natural slavery" doctrine. man, says

by law (such as enslavement of prisoners) but endorses "natural slavery" war for its own sake is wrong, unless conquest of a state benefits both the conqueror and the conquered. this ties in with the "natural slavery" doctrine. man, says aristotle, is by nature a political animal. he can realize his full potential only through interaction with other humans, and it is natural for him to do so. the existence of the state is thus conceptually prior to individualism. a political environment makes possible language, ordered communication, and knowledge. the goal of the state is the "general well-being "the best way of life, for individuals as well as states, is the life of goodness duly equipped with the amount of external and bodily goods, which will make it possible to share in the activities

onal energy. ultimately this will be reabsorbed into the universal energy. stoics denied the skeptical contention that no objective knowledge is possible, holding rather that a wise man can distinguish reliable impressions (kataleptika phantasia "grasping impressions) from ethereal ones. hence the stoics thought it possible to identify the universe as a single, integrated substance in which human existence and behavior 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 re

SALMANRUSHDIE THESATANICVERSES

eld on to gibreel while the other began, slowly at first and then with increasing rapidity and force, to flap his arms. harder and harder he flapped, and as he flapped a song burst out of him, and like the song of the spectre of rekha merchant it was sung in a language he did not know to a tune he had never heard. gibreel never repudiated the miracle; unlike chamcha, who tried to reason it out of existence, he never stopped saying that the gazal had been celestial, that without the song the flapping would have been for nothing, and without the flapping it was a sure thing that they would have hit the waves like rocks or what and simply burst into pieces on making contact with the taut drum of the sea. whereas instead they began to slow down. the more emphatically gibreel flapped and sang

from the table, into the air, fell down on its side, and- o-ho- into a thousand and one pieces, smashed. believe don't believe, babasaheb mhatre told his charge, but thenandthere i learned my lesson: don't meddle, mhatre, in what you do not comprehend. this story had a profound effect on the consciousness of the young listener, because even before his mother's death he had become convinced of the existence of the supernatural world. sometimes when he looked around him, especially in the afternoon heat when the air turned glutinous, the visible world, its features and inhabitants and things, seemed to be sticking up through the atmosphere like a profusion of hot icebergs, and he had the idea that everything continued down below the surface of the soupy air: people, motor-cars, dogs, movie b

, that there was nobody there at all, and then he felt more foolish than ever in his life, and he began to plead into the emptiness, ya allah, just be there, damn it, just be. but he felt nothing, nothing nothing, and then one day he found that he no longer needed there to be anything to feel. on that day of metamorphosis the illness changed and his recovery began. and to prove to himself the non-existence of god, he now stood in the dining-hall of the city's most famous hotel, with pigs falling out of his face. he looked up from his plate to find a woman watching him. her hair was so fair that it was almost white, and her skin possessed the colour and translucency of mountain ice. she laughed at him and turned away "don't you get it" he shouted after her, spewing sausage fragments from th

. when she was unhappy she would lock herself in the bedroom until she felt better "it's none of your business" she told him "i don't want anybody to see me when i'm like that" he used to call her a clam "open up" he hammered on all the locked doors of their lives together, basement first, then maisonette, then mansion "i love you, let me in" he needed her so badly, to reassure himself of his own existence, that he never comprehended the desperation in her dazzling, permanent smile, the terror in the brightness with which she faced the world, or the reasons why she hid when she couldn't manage to beam. only when it was too late did she tell him that her parents had committed suicide together when she had just begun to menstruate, over their heads in gambling debts, leaving her with the ari

time chamcha had noticed the determination with which the movie star resisted the onset of sleep, so it wasn't surprising to see him reciting and memorizing the lines of the creationist's leaflet, while his already heavy eyelids drooped lower and lower until he forced them to open wide again. the leaflet argued that even the scientists were busily re--inventing god, that once they had proved the existence of a single unified force of which electromagnetism, gravity and the strong and weak forces of the new physics were all merely aspects, avatars, one might say, or angels, then what would we have but the oldest thing of all, a supreme entity controlling all creation "you see, what our friend says is, if you have to choose between some type of disembodied force-field and the actual living

SAPPHIRE TABLE OF SET MAIN

efforts will be uniformly successful in each case. note, however, that the will of the magister, while based within the pu for the sake of freedom of action, is still exercised upon the ou. recall that the magister is a master of magic, and that magic is the control of the interrelationship between the pu and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are

as "desired" within his perceptual universe, then, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this pr

omising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of

ill. were you to discuss it with those who do not possess iv+ awareness, its dangers would not be appreciated. misconceptions and myths concerning it would arise, and the t s could witness the downfall and destruction of many a promising intellect as a result. the king in yellow is placed on the reading list so that setians may begin to sense of their own accord the dangers implicit in a state of existence similar to that of rex vi. that such a degree is a specter that lies in their own existential future is something they need not confront. xeper [signed] michael a. aquino lies of the world/myths of the real by don webb, v in the supermarket nearest my house, there is a ticket-tron. they sell tickets to all sorts of events, from avantgardista performance art to disney on ice. every night

SAPPHIRE TABLET OF SET

efforts will be uniformly successful in each case. note, however, that the will of the magister, while based within the pu for the sake of freedom of action, is still exercised upon the ou. recall that the magister is a master of magic, and that magic is the control of the interrelationship between the pu and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are

as "desired" within his perceptual universe, then, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this pr

omising and necessary course of action. is there a formal title for the vi in the aeon of set? yes, although it has never been stated in print until now. it is that of rex vi and its insignia is the pentagram of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of

ill. were you to discuss it with those who do not possess iv+ awareness, its dangers would not be appreciated. misconceptions and myths concerning it would arise, and the t s could witness the downfall and destruction of many a promising intellect as a result. the king in yellow is placed on the reading list so that setians may begin to sense of their own accord the dangers implicit in a state of existence similar to that of rex vi. that such a degree is a specter that lies in their own existential future is something they need not confront. xeper [signed] michael a. aquino lies of the world/myths of the real by don webb, v in the supermarket nearest my house, there is a ticket-tron. they sell tickets to all sorts of events, from avantgardista performance art to disney on ice. every night

SATANGEL

some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence and identities as the denizens of pandemonium. that these arts have their roots in pre-christian magick is a fact alluded to again and again as this work progresses, for it cannot be overstressed. in the words of arthur e. waite, it is croquetemaine explained by diabolus, the runes of elf-land read with the interpretation of infernus (the book of ceremonial magick, 1911. the classical gr

ms of sorcery. in his work pacts with the devil, dr. christopher s. hyatt quotes from the personal correspondence of carl jung, the psychologist whose concept of archetypes forms the basis of most commonly acceptable modern interpretations of spirit. it seems that whilst in his published works he stated his belief that such experiences are all in the mind, he privately believed in their objective existence. it is simply that to publicly admit such a thing would have brought him ridicule, as such a belief would be unacceptable to the wider scientific community. there is a great irony here. those witches who have accepted these progressive ideas have robbed themselves of a great storehouse of power and mystery that was not, in fact, closed to mr. jung at all. it may seem a little unfashionab

t to design and build the ark. moses maimonides identifies him as the chief of the erelim (thrones, describing him as a brilliant white fire. according to targum ecclesiastes, each day razi-el stands upon the peak of mount horeb, proclaims the secrets to all mankind. 9th choir: angels theses are the last in the heavenly hierarchy and the closest to mankind. many early hebrew sources recognise the existence of angels before creation, as did the early catholic church. in the talmud, however, we are informed that having been created they sing a hymn of praise to god and promptly expire, only to be recreated again the following day. the officially recognised doctrine of modern catholicism states that angels are purely immaterial spiritual beings. the grigori, the watchers the 10th choir accord

ese 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 single divinity underlying existence and the dualistic principle of a lord of light and a lord of darkness. whilst the rabbis have extricated judaism from these early conflicts, the modern christian church remains befuddled by the confusion arising from these 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

ut to the sons of pleasure, and bids them to visit the earth. the fifth is a call to the mysteries; the seeking of illumination. the sixth key invokes the power of the luciferian mystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of mind altering substances; specifically wormwood. the tenth is a lightning blast of wrath and violence. the eleventh is a necromantic call, summoning wraiths, or specific shades. the twelfth increases the distress of those who are already suffering. the thirteenth makes the sterile lustful, and vexes those who would deny the pleasures of fl

SATANIC APHORISMS

zacar 2od zamran aspt 3sibsi butmona 1which he hath sworn 2unto us in his justice. 3open the mysteries of 1ds surzas 2tia baltan. 3odo cicle 1your creation 2and make us partakers of 3the undefiled knowledge. 1qaa 2od ozozma plapli 3iadnamhethe nine satanic statements from the satanic bible, 1969 by anton szandor lavey 1. satan represents indulgence instead of abstinence! 2. satan represents vital existence instead of spiritual pipe dreams! 3. satan represents undefiled wisdom instead of hypocritical self-deceit! 4. satan represents kindness to those who deserve it instead of love wasted on ingrates! 5. satan represents vengeance instead of turning the other cheek! 6. satan represents responsibility to the responsible instead of concern for psychic vampires! 7. satan represents man as just

person's wishes, if it ultimately benefits you. but only fools follow along with the herd, letting an impersonal entity dictate to you. the key is to choose a master wisely instead of being enslaved by the whims of the many. 6. lack of perspective again, this one can lead to a lot of pain for a satanist. you must never lose sight of who and what you are, and what a threat you can be, by your very existence. we are making history right now, every day. always keep the wider historical and social picture in mind. that is an important key to both lesser and greater magic. see the patterns and fit things together as you want the pieces to fall into place. do not be swayed by herd constraints know that you are working on another level entirely from the rest of the world. 7. forgetfulness of past

SATANIC BIBLE

avey talk that first time, i realized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all rational. it was unorthodox, to be sure: a blast at established religious worship, repression of humanity's carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. it was also full of sardonic satire on human folly. but most important of all, the talk was logical. it was not quack magic that lavey offered his audience. it was common sense philosophy based on the realities of life. after i became convinced of lavey's sincerity, i had to convince him that i intended to do some serious research instead of adding

hought from a truly satanic point of view. the church of satan san fransisco, walpurgisnacht 1968 prologue the gods of the right-hand path have bickered and quarreled for an entire age of earth. each of these deities and their respective priests and ministers have attempted to find wisdom in their own lies. the ice age of religious thought 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 pa

eat church shall be builded, consecrated in its name. no longer shall man's salvation be dependent on his self-denial. and it will be known that the world of the flesh and the living shall be the greatest preparation for any and all eternal delights! regie satanas! ave satanas! hail satan! the nine satanic statements 1. satan represents indulgence, instead of abstinence! 2. satan represents vital existence, instead of spiritual pipe dreams! 3. satan represents undefiled wisdom, instead of hypocritical self-deceit! 4. satan represents kindness to those who deserve it, instead of love wasted on ingrates! 5. satan represents vengeance, instead of turning the other cheek! 6. satan represents responsibility to the responsible, instead of concern for psychic vampires! 7. satan represents man as

eit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions and bogus values! it is time to set the record straight. false moralisms and occult inaccuracies must be corrected. entertaining as they might be, most stories and plays about devil worship must be recognized as the obsolete absurdities they are. it has been said "the truth will make men free. the truth alone has never set anyone free. it is only dou

gly that god will forgive all of their sins once they have been given the last rites, that they feel no need to concern themselves with the opinion god may hold of them while they live) with all of the contradictions in the christian scriptures, many people currently cannot rationally accept christianity the way it has been practiced in the past. great numbers of people are beginning to doubt the existence of god, in the established christian sense of the word. so, they have taken to calling themselves "christian atheists. true, the christian bible is a mass of contradictions; but what could be more contradictory than the term "christian atheist? if prominent leaders of the christian faith are rejecting the past interpretations of god, how then can their followers be expected to adhere to

SATANIC RITUALS

ill produce fewer children, for the by-product of the magician's frozen seed which has been born upon the earth will perform the tasks of the human offspring of the past. now it is the higher man's role to produce the children of the future. quality is now more important than quantity. one cherished child who can create will be more important than ten who can produce-or fifty who can believe! the existence of the man-god will be apparent to even the simplest, who will see the miracles of his creativity. the old belief that a supreme being created man and man's thinking brain will be recognized as an illogical sham. it is altogether too easy to dismiss satanism as a total invention of the christian church. it is said that the principles of satanism did not exist before sectarian propaganda

nce will participate as a result of genuine enthusiasm, or merely because they are expected-or coerced-to do so. a ceremony is dependent upon total single-mindedness of purpose on the part of all persons present. even commemorative pageants of a public nature suffer from divergence of thought and emotion during the festivities. a fourth of july or mardi gras festival has a definite reason for its existence, yet how many participants maintain an awareness of its raison d'etre while revelling? the festival becomes only an excuse, so to speak-a theme upon which to base social needs. unfortunately, too many arcane and occult ceremonies and rituals wind up as just such excuses for social (and sexual) intercourse. an important point to remember in the practice of any magic ritual or ceremony is:

here is no ritual more closely linked with satanism than the black mass. it has long been considered the principal elective of satanists, who were assumed never to tire of trampling on crosses and of stealing unbaptized infants. if a satanist had nothing else to do, and was independently wealthy, newer and more blasphemous versions of the messe noir would be invented in order to nourish his jaded existence, the theory went. though a titillating concept to many, it is without validity, and as devoid of logic as the assumption that christians celebrate good friday every wednesday afternoon. although the black mass is a ritual that has been performed countless times, the participants often were not satanists, but would act solely on the idea that anything contradictory to god must be of the d

ve arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all life-denying spirituality and acknowledged an understanding of the material world as a prerequisite to higher planes of existence. this is a ritual of the death-defiant and allows any unconscious death motivations to be exorcised. it is a statement of rebirth, of the delights of life as opposed to the negation of death. the celebrant in the original version of l'air epais is represented as a saint, martyr, or other paragon of selflessness. this is done to emphasize the transition from self-denial to self-indulgence

nas! participants: ave satanas! celebrant: rege satanas! participants: rege satanas! celebrant: heil, satan! participants: hail, satan! a night on bald mountain homage to tchort how much more precious to man is a small piece of bread than a large ship! but how much money is required for a ship! he that can understand, let him understand -grigory yefimovitch rasputin few scholars have explored the existence of devil worship in russia during the hundreds of years its pagan spirit was in thrall to the orthodox church. if questions were asked, the answer was invariably that russian black magic was either nonexistent or a discipline cloaked in christian euphemism. the latter assumption is, of course, the most accurate. there is no culture more steeped in dark forces and deities than the slavoni

SATANICON

h is founded upon dis-ease within oneself belief; that which is more akin to xianity and other theistic religions than it is to the antichrist religion: purely for arguments sake, let s say that the judao-xian devil, satan, literally exists as a being. by subscribing to this idea, a believer is saying this is biblical truth. moreover, a consequence of this belief is also an acknowledgement of the existence of his creator, who is called god by its followers (the other god is the satanic theist believes in. another supposed element of biblical truth. of course xian belief maintains that these two beings are not the same and are opposed to each other in morality, objective and purpose. these differences are acceptable and serve to outline satan s evil and god s moral good. as the acknowledged

ven this hopeless situation, it would be foolhardy to side with the devil (the xian bible also states satan is an adversary to man) if he actually exists because, consequently, his creator would also exist and satan s doom would be sealed. as a non-believer in god or satan, i hold to a view that is more atheistic than theistically satanic. i ve yet to find acceptable arguments or evidence for the existence of god or his works. nor would i find the characterization of god in the old of new testaments (especially the ot) befitting of a god. the ot is filled with his legendary temper tantrums which surely are most typical of an adolescent brat, angered by its pets for mis-behaving, than that of a god -3- scientific discoveries and collected evidence go a long way toward discrediting xian crea

will to stand and take action against the xian church and its masses. the times of opportunity are with us; it s time to expose xianity for what it truly is: a religion based upon outrageous falsehoods and utterly fantastic mythology; a religion which gains adherents through guilt and fear; a religion which defies reason and logic! as antichrists we must work to destroy the very foundation of its existence: faith! we must educate our children about the falsehoods and dangers of the doctrines of deceit and their insidious effects upon man throughout history. through the communication of our truth; the establishment of allied satanic churches, and the breeding and rearing of our children of the satanic archetype, our ranks will eventually turnthe- tables on the nazarene plague. we must work

murderous practices were, centuries ago. how profoundly true that old phrase is, each man creates his own heaven, and his own hell (xian) man has been forever busy attempting to create his utopia: his sanctuary against the reality, strife and perils of the real world; the so-called xianly imperfect plane upon which all of us live everyday. it s stated within their scriptures that there s a better existence beyond the one experienced by them during their fleshly life. consequently, the xian considers his existing real world as basically negative, fraught with temptation, sin, etc, which has been presented by their bible as a necessary test of great difficulty, and even adversity intended to ultimately determine how blatant would a xian s sins against his god have to be to nullify acceptance

p jesus instead of applying and living his disgusting teachings. where is the proof that god has ever given anything to this world? where is the evidence that god loves his children? instead of answers, we were graced with a religious abortion named jesus. there can be no true happiness in a world ruled by xian ideals because all that creates man s happiness would be prohibited or restricted. the existence and survival of god depends upon belief. the existence and survival of man depends upon truth and realism. obviously the whole intent of the xian religion is compliance based on fear: if you don t worship their god and become moral you will perish. xians are eaters of flesh and blood of jesus; a representation of the feast of cannibals. xian clergymen is sexual deviance a consequence of

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

the world is not simply learning how to do spells, invoke demons or make a pact with the devil, rather it implies the acquisition of something that will drastically change the way the satanist sees the world. it is akin to the eastern concept that life as man knows it is an illusion and that magical traditions can take man from the falsehood of normal uninitiated life, to the truth and meaning of existence. renunciation, once one has begun to explore both oneself and the world at large, is therefore not uncommon. the second result of entering the abyss is far harsher than renunciation of the quest. for this is the path that leads to dementia, delusion and/or death. primarily this is experienced when the satanist seeks to encounter demonic, chaotic, negative or darker energies before he or

and although it is believed to have remained as it once was in essence, the outward form, that is, the words and chants of the ritual are believed to have been altered over the years. what is understood is that the ritual sacrifice was performed in honour of the dark and violent goddess baphomet- the severed head being associated with her worship. the priest himself would have secured an acausal existence in the land of the dark gods and would thereby become immortal. in more modern times the order of nine angles approach to ritual sacrifice has significantly altered from a willing sacrificial victim- that of the initiated priest- to that of an unwilling sacrificial victim. yet such acts are not performed without conscious decision, accurate planning and reasoned behaviour, for the sinist

xamination of satanic black magic side 11 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 one other aspect of the order of nine angles methods of sacrifice is that the victim is traditionally beheaded. this tradition stems back to the ancient head cults of europe, a tradition that was still in existence in great britain up until at least the 17th century, when a scottish clan leader beheaded seven treacherous member of the madonnell clan and ceremonially washed their heads in a well on the shore of loch oich. differing from the two groups mentioned above, the church of satan and the temple of set have both actively disputed the traditional view that satanists need to sacrifice humans or

me mysterious and awesome deity (whether or not he has horns and a tail) is going to hand us that knowledge in return for our allegiance (or that problematic entity the "soul. knowledge is achieved by learning, working, experimenting, experiencing and thinking. that is why the orthodox religions fulminate against us, because they are aware of the insecure foundations of their own dogma. it is our existence that threatens them. faith is the true evil. blind, unquestioning faith in a religion or a cause has made men go to war, commit unspeakable acts of persecution and terrorism against other human beings. the satanist does not offer such allegiance. it is his principle to ask "why" one little word that could shatter empires. no wonder they are so afraid of us. appendix 2 satanism and child

these things of their necessity. it is also the individual seeking to be like satan to be satanic. a true satanist does not worship some being called satan. rather, a satanist accepts the reality of satan[on all levels] and quests to become, in their own life and beyond, a type of being of the same kind assatan- that is, to change their own evolution and that of others: to evolve to a new type of existence. the existence can be described by what is known as 'satan. this quest is a dynamic and real one, and it means that those who aspire to follow the way of satanism go further than others who merely follow the lhp. that is, satanism leads to new areas of being: it goes beyond 'the black arts' while having itsfoundation or ground in those arts. part of this is a greater esoteric knowledge(e

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

wn as baha u lla h, who was the founder of the baha faith. 1844 the german philosopher karl marx makes his famous statement that religion is the opium of the people. 1867 beginning of the meiji restoration in japan, during which shinto is made the official state religion. 1870 the british scientist thomas henry huxley coins the term agnosticism to describe his own skepticism (doubt) regarding the existence of god. 1893 the paper what is hinduism? by swami vivekananda, presented at the world parliament of religions in chicago, exposes many westerners to hinduism for the first time. 1933 45 some six million european jews are killed during the holocaust. 1948 the jewish nation of israel is established in palestine. 1972 the neo-pagan norse religion of asatru is officially recognized as a reli

50. 2005 benedict xvi is elected the 265th pope of the roman catholic church. xiv world religions: almanac timeline of events words to know acupuncture: traditional chinese medical treatment that uses needles inserted into the body at specific locations to stimulate the body s balanced flow of energy. adur aduran: the fire of fires that burns in zoroastrian temples. agnosticism: the view that the existence or nonexistence of god is unknown and is probably unknowable. ahimsa: the principle of nonviolence, or not doing harm to any living creature. ahura mazda: the supreme god of zoroastrianism. akaranga sutra: one of the sacred texts of jainism, which contains the teachings of mahavira. akhand paath: any occasion, such as a marriage or a death, when the granth sahib is read in its entirety

as an act of religious devotion. jain monks and nuns are ascetics. asha: righteousness that derives from natural law. ashkenazic: term used to refer to jews of france, germany, and eastern europe. astrology: the study of the movement of the planets and stars in relation to one another in order to predict future events. ataraxia: serenity, tranquility, or peace of mind. atheism: a disbelief in the existence of god or a belief that there is no god. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. aves

rm referring to an ethnic group that spread throughout europe, particularly the british isles, and is the source of many modern neo-pagan movements. world religions: almanac xvii words to know church: from the greek, this word refers to the community of all christians. it is also the place where christians go to worship. consciousness: the condition of being aware of one s thoughts, feelings, and existence. conservative: a movement in modern judaism that tries to strike a balance between orthodox and reform judaism. conversion: a change in which a person adopts a new set of religious beliefs. coven: a group of neo-pagans, such as wiccans. alternately referred to as circles, groves, kindreds, garths, hearths, and other terms. covenant: in religion, a covenant refers to an agreement between

ere the religion was founded. meditation: quiet reflection on spiritual matters. menorah: a seven-branched candelabrum; at hanukkah, a ninebranched candelabrum is used. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christians to refer to jesus christ. metaphysical: having to do with the philosophical study of the nature of reality and existence. metaphysics: the branch of philosophy that deals with explanations for the most general questions of being, such as what brought the world into being, and the nature of space, time, god, and the afterlife. world religions: almanac xxiii words to know metempsychosis: transmigration of souls, or the migration of the soul into a different form, animal, or object after death. mezuzah: a sma

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ngels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to the mercy-seat. go ye to the pit of fire mars: fear, heat, therein consists the sensibilities. mercury: bitter, drawing and moving out of the harsh quality, which causes a sting within, and remains in that spirit, the existence of mobility. saturn: harsh, hard, cold, severe, sharp, sour, inclined to rudeness and earthliness, its desire consists out of these qualities. sun: fire or life, half in darkness, half in light, is the setting alight and the goal of separation. moon: the being, made of of the forenemaed six spiritual qualities, in which they lie bodily and in readiness, as in their coffer. jupiter: is th

e artists, without me thou canst do nothing furthering any of your affairs. therefore fear god, pray and work in patience, if you find me your want would cease and you have a merciful god who befriendeth thee and giveth thee whatever thy heart may desire. this moisture must be caught lest it should change into vapour or fume. the two vapours are the roots of the art. the prima materia derives its existence from the fiat, the word of creation. and this word comes from the father who is the creator of all things, and the spirit radiates from both: this is god's life giving air. then, too, air brings to iife everything within the elements. the fire warms all things, the water refreshes, delights and saturates all things: and the nitrous earth, mother-like, nourishes and sustains all things; t

SEPHER HA BAHIR

bahir 6 what is the meaning of the verse (isaiah 45:7 "he forms light and creates darkness" light has substance. therefore, the term "formation" is used with regard to it. darkness has no substance, and therefore, with regard to it, the term "creation" is used. it is similarly written (amos 4:12, he forms mountains and creates the wind" another explanation is this: light was actually brought into existence, as it is written (genesis 1:3 "and god said, let there be light" something cannot be brought into existence unless it is made. the term "formation" is therefore used. in the case of darkness, however, there was no making, only separation and setting aside. it is for this reason that the term "created (bara) is used. it has the same sense as in the expression "that person became well (hi

r prayers? but [we must say the he was praying] to the one whose name is heaven. it is thus written (1 kings 8:27, behold the heaven and the heaven of heaven cannot contain you. this is the name of the blessed holy one. you therefore have fire. how can you then say that it was before? but we must say that their power existed before the forms of that place. only then did these holy forms come into existence. what is their power? it is that regarding which it is written (i samuel 2:2, there is none holy like god, there is none other than you, and there is no former like our god. 101. rabbi berachiah sat and expounded: what is the lulav that we discusses? it is the 36 (lu) given over to 32 (lav. and how? he replied: there are three princes, the axis, the sphere and the heart. each one is twel

SEPHER YETZIRAH WESTCOTT

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, wrote "the sepher yetzirah teaches us the existence of a single divine power by shewing us that in the bosom of variety and multiplicity there is a unity and harmony, and that such universal concord could only arise from the rule of a supreme unity" according to isaac myer, in his quabbalah (p

aw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general laws which we recognise "every element has its source from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exis

, from the cause of all causes. the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory. the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known. the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearl

represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macrocosm or universe; in the year or in time; and in the microcosm or man. 35. the importance of equilibrium is constantly reiterated in the kabalah. the "siphra dtzeniouta" or "book of mystery" opens with a reference to this equilibrium as a fundamental necessity of stable existence. 36. heavens. the hebrew word heshamaim hshmim, has in it the element of aesh, fire, and mim, water; and also shem, name; the name is ihvh, attributed to the elements. shma is in chaldee a name for the trinity (parkhurst. shmsh is the sun, and light, and a type of christ, the sun of righteousness. malachi iv. 2. 37. were produced. the hebrew word bra, is the root. three hebrew words are

SET IT STRAIGHT

is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy articl

SETH IN THE MAGICKAL TEXTS

contact with his homonym, seth the son of adam, as to create some confusion between them."5 thinking that such a "confusion" was "not impossible, doresse goes on to assert that there can be found "some curious traces of a cult of this seth-typhon presiding over judeo-gnostic rituals in which adam plays the leading part" he then says "that this cult came to be actually codified is attested by the existence of egyptian figurines of the god seth c" after having given a short description of these figurines, doresse concludes "there is no doubt about the identification of the god worshipped in this guise, as one of the great figures of gnosticism: the pedestal is engraved with the name aberamentho, which denoted jesus (p. 105. finally, in order "to show what relations already existed between g

obleme der agyptologie 6 (leiden 1967) 139-151. 88 jarl fossum and brian glazer two points only need to be made in this connection. firstly, typhon in the spell contained in pgm iv.154-285 is not equated with seth, adam's son; in fact, the name of seth does not occur in the spell. secondly, the two prayers "in which adam plays the leading part" mention neither egyptian seth nor jewish seth.8 the "existence of egyptian figurines of the god seth" carrying the name of aberamentho, a name which also is given to jesus in one gnostic work, does not pertain to the jewish figure of seth. it will be dealt with in the second part of the paper. the so-called stele of jeou the hieroglyphist,9 however, must be discussed in the present part. the papyrus certainly shows jewish influence. in the osiris ar

at role in jewish christianity; see c. gieschen "the seven pillars of the world: ideal figures lists in the true prophet christology of the pseudo-clementine literature, journal for the study of the pseudepigrapha, forthcoming. 24 w.c. crum, catalogue of the coptic manuscripts in the british museum (london 1905) 147. seth in the magical texts 91 we have still to discuss doresse's reference to the existence of certain egyptian figurines of seth as evidence for a welding of seth-typhon and christ. doresse in actual fact cited only one bronze statue bearing the inscription, aberamentho.25 this name also appears as a name of jesus in a formula-like phrase repeated three times in the untitled treatise (book iv) at the end of codex askewianus "jesus who is aberamentho (chs. 136, 139, 141).26 not

SEVEN SHADES OF SOLITUDE

ing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of his own demons? if we are too plagued by the ghosts of our own making, how may we seek the good counsel of the spirits and gods which partake, in equal measure to ourselves, in the all-oneliness of existence? like a child, first gazing into a looking-glass, perplexed at the mimicking twin who dances and gestures- and lives- on the other side, we often mistake the reflections of our own spiritual condition for a truthful understanding of an external world around us, misunderstanding the lessons which the masquerade of solitude brings before us. how often we make masks and costumes for our god

of man and woman, he may partake in praxes of an individual or collective nature without bias or compromise; all may serve to empower the position of his spiritual equipoise. having attained to a realisation of magical autonomy the mage may serve as initiator unto all aspirants, for all other is the mirror of his own selfhood. in nomine kabilo. the secret view of solitude is the natural state of existence- the primordial condition of i as void: the autonomian vessel of the elder faith. in nomine satilo- 000- wisely we must make our way through the maze of mirror d altars. slowly, slowly, toward and beyond the crack called midnight (an earlier version of this article first appeared in the cauldron, no. 98, nov. 2002. it is adapted from materials contained in the dragon-book of essex by and

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

oomed to failure. a sighted person who has not the knowing of tomorrow is worse off than a blind person preparing to descend a steep staircase. solidarity let it be well understood that cbr adepts never forget the force that holds all things together. they remain convinced and steadfast (convinsteadfast, secure in the growing wisdom and knowledge allotted them. this is why the cbr has remained in existence for so long, despite the rise and fall of so many nations. the force holds them together in spite of calamity and civil decay. the force flows through each and every brother and sister, in and out and then in again. the force passing from the left hand of an adept will be restored to her through her right hand. an adept's gift of knowledge will be repaid to him with the interest of wisdo

tudent far better than she knows herself. that means that they can predict how she is going to act and react better than she can. that is why people develop what is called a reputation. people are known by the way they conduct themselves and handle situations as well as their skills. that is why we admonish student brothers and sisters to monitor their thoughts and edit them before they pass into existence. even though an idea seems like a fine one at the time, examine it carefully before acting upon it. try to see if it can backfire on you, causing pain to yourself and those around you. after all, the idea is yours, and you may give it birth or bury it. the choice, oh creator is yours. therefore, consider well your words and deeds. words are like small seeds; once cast upon the wind, they

principle an adept teaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth to live out our physical lives, all the while learning, doing, and teaching. then as the wheel turns around, we ascend to the spiritual realms to further our education to prepare for the next revolution. some think of human existence as a great infinite loop with twists and turns to make the ride more interesting. all soon realize that when we enter the earth plane we do it as a child, as there aren't many other options. hear it again: the next time you come back here, it will be as a child, just as you were this time and the last time and the one before that. therefore, all adapts teach their children the keys of wi

y our fellows to an enemy spy. we do not ever attempt to be everyone's friend as that is not possible, and our strong suit is finishing jobs according to plan. that is why all adepts who practice the seven principles will continually grow in stature among mankind "adepts plan their life, first one day, and then another. they also examine the various bits and pieces that make up the whole of their existence. they look ahead to what the future might hold, all the while figuring out how and when they can improve upon what the winds of fate have cast before them "every time you break your word or fail a trust, you have lost a little of yourself. lose enough of yourself, and you will dry up and blow away in the winds of time, forgotten, because you have never accomplished anything respectable o

SINISTER TAROT

ing (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal 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 enchantmen

of that which is re-presented by atu iii. xv the moon wraps itself around the savage god; impaled on a throne as the wheel of skulls turns. the jewelled lady the crone winter in the wildest of woods. deofel- noctulius sinister awakening- nature as it is, raw and unaffected. that primal awareness of the vibrance of life that possesses and creates the accuser, that provokes acts that challenge the existence of the sacred. the real meaning of liberation unchained by temporary abstract ideas; the laughter of the savage, wild god. terror to the uninitiated. xvi in a dungeon, a bed of fire from an exploded sphere red butterflies with a look the war is begun a sexless mask in the caves of the sea. war- abatu conflict; the clashing of vision and destinies. the attempt by others to wrest away the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

lytton dedicatory epistle first prefixed to the edition of 1845 to john gibson, r.a, sculptor. in looking round the wide and luminous circle of our great living englishmen, to select one to whom i might fitly dedicate this work, one who, in his life as in his genius, might illustrate the principle i have sought to convey; elevated by the ideal which he exalts, and serenely dwelling in a glorious existence with the images born of his imagination, in looking round for some such man, my thoughts rested upon you. afar from our turbulent cabals; from the ignoble jealousy and the sordid strife which degrade and acerbate the ambition of genius, in your roman home, you have lived amidst all that is loveliest and least perishable in the past, and contributed with the noblest aims, and in the pures

nd pure delight which it gave me to conceive and to perform. if i had graven it on the rocks of a desert, this apparition of my own innermost mind, in its least-clouded moments, would have been to me as dear; and this ought, i believe, to be the sentiment with which he whose art is born of faith in the truth and beauty of the principles he seeks to illustrate, should regard his work. your serener existence, uniform and holy, my lot denies, if my heart covets. but our true nature is in our thoughts, not our deeds: and therefore, in books which are his thoughts the author's character lies bare to the discerning eye. it is not in the life of cities, in the turmoil and the crowd; it is in the still, the lonely, and more sacred life, which for some hours, under every sun, the student lives (his

know that he had one relation, till his executor, a distant cousin, residing abroad, informed me of the very handsome legacy which my poor friend had bequeathed me. this consisted, first, of a sum about which i think it best to be guarded, foreseeing the possibility of a new tax upon real and funded property; and, secondly, of certain precious manuscripts, to which the following volumes owe their existence. i imagine i trace this latter bequest to a visit i paid the sage, if so i may be permitted to call him, a few weeks before his death. although he read little of our modern literature, my friend, with the affable good-nature which belonged to him, graciously permitted me to consult him upon various literary undertakings meditated by the desultory ambition of a young and inexperienced stu

e musician sometimes fled, whining and sighing as if its heart were broken. the affections of pisani were little visible on the surface. he was not one of those fond, caressing fathers whose children are ever playing round their knees; his mind and soul were so thoroughly in his art that domestic life glided by him, seemingly as if that were a dream, and the heart the substantial form and body of existence. persons much cultivating an abstract study are often thus; mathematicians proverbially so. when his servant ran to the celebrated french philosopher, shrieking "the house is on fire, sir "go and tell my wife then, fool" said the wise man, settling back to his problems "do i ever meddle with domestic affairs" but what are mathematics to music music, that not only composes operas, but pla

g 'et des boyaux du dernier pretre serrez le cou du dernier roi (and throttle the neck of the last king with the string from the bowels of the last priest "and then" resumed condorcet "then commences the age of reason! equality in instruction, equality in institutions, equality in wealth! the great impediments to knowledge are, first, the want of a common language; and next, the short duration of existence. but as to the first, when all men are brothers, why not a universal language? as to the second, the organic perfectibility of the vegetable world is undisputed, is nature less powerful in the nobler existence of thinking man? the very destruction of the two most active causes of physical deterioration here, luxurious wealth; there, abject penury, must necessarily prolong the general ter

SIR WALLIS BUDGE EGYPTIAN MAGIC

s 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 their nature could be piled up in a heap, and even the sun's course in the heavens could be stayed by a word. no god, or spirit, or devil, or fiend, could resist words of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their li

in. p. 2 many respects the christian religion of to-day, and on the other the religion of many of the sects which flourished in the first three or four centuries of our era, and which may be said to have held beliefs which were part christian and part non-christian. in its non- christian aspect it represents a collection of ideas and superstitions which belong to a savage or semi-savage state of existence, and which maintained their hold in a degree upon the minds of the egyptians long after they had advanced to a high state of civilization. we may think that such ideas and beliefs are both childish and foolish, but there is no possible reason for doubting that they were very real things to those who held them, and whether they are childish or foolish or both they certainly passed into th

heart from being carried off by "those who plunder hearts" it possesses nothing of itself which can be turned to account in giving new life and being to the body on which it lies. but the scarab or beetle itself possesses remarkable powers, and if a figure of the scarab be made, and the proper words of power be written upon it, not only protection of the dead physical heart, but also new life and existence will be given to him to whose body it is attached. moreover, the scarab was the type and symbol of the god khepera, the invisible power of creation which propelled the sun across the sky. the particular beetle chosen by the egyptians to copy for amulets belongs to the family of dung-feeding lamellicorns which live in tropical countries. the species are generally of a black hue, but among

un to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that we

, whereupon the king said to the crocodile "take that which is thine and begone; and immediately the crocodile seized the man and sprang into the water with him, and disappeared in its depths. and by the royal command abaaner's wife was seized, and having been led to the north side of the palace was burnt, and her ashes were cast into the stream. here then we have already in the iiird dynasty the existence of a belief that a wax crocodile, over which certain words p. 70 had been said, could change itself into a living reptile at pleasure, and that a man could be made by the same means to live at the bottom of a stream for seven days without air. we may also notice that the great priestly official, the kher heb, was so much in the habit of performing such acts of magic that he kept in a roo

SORCERIES OF ZOS

t is, since time began for us, for we are only too prone to suppose that we were here first and that we alone are here now, whereas the most ancient occult traditions affirm that we were neither the first nor are we the only ones to people the earth; the great old ones and the elder gods find echoes in the myths and legends of all peoples. austin spare claimed to have had direct experience of the existence of extraterrestrial intelligences, and crowley- as his autobiography makes abundantly cleardevoted a lifetime to proving that extra-terrestrial and superhuman consciousness can and does exist independently of the human organism. as explained in images and oracles of austin osman spare, spare was initiated into the vital current of ancient and creative sorcery by an aged woman named pater

neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and the kia are represented by the hand and the eye, the instruments of sentiency and vision. they form the foundation of the new sexuality, which spare evolved by combining them to form a magical art- the art of visualizing sensation, of 'becoming one with all sensation, and of transcending the dual polarities of existence by the annihilation of separate identity through the mechanics of the death posture. long ago, a persian poet described in a few words the object of spare's new sexuality. the kingdom of i and we forsake, and your home in annihilation make. the new sexuality, in the sense that spare conceived it, is the sexuality not of positive dualities but of the great void, the negative, the ain: the

esire$ correlating as they do the marmas of the body with the specific sex-principles, anticipated in several ways the work of reich who discovered- between 1936 and 1939- the vehicle of psycho-sexual energy, which he named the orgone. reich's singular contribution to psychology and, incidentally, to western occultism, lies in the fact that he successfully isolated the libido and demonstrated its existence as a tangible, biological energy. this energy, the actual substance of freud's purely hypothetical concepts- libido and id- was measured by reich, lifted out of the category of hypothesis, and reified. he was, however, wrong in supposing that the orgone was the ultimate energy. it is one of the more important kalas but not the supreme kala (mahakala, although it may become such by virtue

y of alchemical literature, with its tortuous terminology and hieroglyphic style, reveals- if it reveals anything- a deliberate device on the part of initiates to veil the true process of distilling the mahakala. reich's discovery is significant because he was probably the first scientist to place psychology on a solid biological basic, ant the first to demonstrate under laboratory conditions the existence of a tangible magical energy at last measurable and therefore strictly scientific. whether this energy is termed the astral light (levi, the elan vital (bergson, the odic force (reichenbach, the libido (freud, reich was the first- with the possible exception of reichenbach- actually to isolate it and demonstrate its properties. austin spare suspected, as early as 1913, that some such ene

SPENSER THE CULT OF THE ALL SEEING EYE 1960

estimated by the u.n. to have entered the room from october 11, 1952 to june 1963. over 750,000 of these visitors have signed 108 of these books, each containing 7.000 names. what purpose is served by the accumulation of these thousands of names of individuals, with their religious affiliations, who visit the room and who. by the act of signing their names. indicate that they do not object to the existence of this pagan temple? the friends are a product of the'"non-sectarian" laymen's movement for a christian world, inc. the international headquarters of which is located at wainwright house, milton point, rye, new york. warren r. austin, a past permanent u.s. delegate to the u.n, headed a friend's committee which presented s12,600 to hammarskjold on april 24, 1957, as first payment on $25

n.37 it is also very important to know that congress ordered the preparation of a smaller seal for the personal use of all the presidents of the confederation. it consisted of one emblem only: the seal of solomon crest.38 the kentucky penny of 1791 was adorned with a triangle of 15 stars.39 the use of these symbols on the coins, currency and the small seal provides us with conclusive proof of the existence of a directing influence behind the adoption of these occult signs at the time of the founding of our nation -31- the heraldry of american heroism never used the solomonic seal before 1942. the constellation in the crest appeared on the four decorations of the legion of merit, created by congress july 20, 1942. the degrees of chief commander, commander, officer and legionnaire are awarde

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

e a sword through the living flesh; we have seen the blood of sensuality flow. but life springs up anew. the initiate reascends from the underworld. the ancient orator aristides asserts: i thought i could touch the god, and feel his very presence. i was then in a condition between sleeping and waking. my spirit was so light that no one except an initiate could comprehend or speak of it.7 this new existence is no longer subjected to the laws of lower life. it is untouched by growth and decay. discussions about the eternal are endless, but unless the words draw their meaning from those who have actually descended into hades, they are mere sound and fury, signifying nothing. for the initiates have a new perspective on life and death, which for the first time entitles them to speak of immortal

ts core is eternal that the mystai seek. such a conviction would be quite valueless from the standpoint of the mysteries. from the mystery- standpoint the eternal has no living presence in one who is not a mystes, so when speaking of the eternal such a person would speak of precisely nothing. rather it is the eternal itself that the mystai seek to possess; they have first to awaken the eternal to existence within them, and then they can speak of it. plato s hard saying is absolutely true for them, that the uninitiated sink into the mire, and only those who have passed through the mysteries enter into eternity.8 that is the meaning too of sophocles fragment: thrice blessed when they come to the realm of shades who have seen these rites! they alone have life, for the rest there is only pain

14 christianity as mystical fact nature s role is then fulfilled, and her deployment of creative forces in humanity comes to an end. but the forces in humanity are not themselves exhausted. they lie as though spellbound in the natural human being and await their release. unable to release themselves, they ebb away unless human beings take hold of them and transform them unless they awaken to real existence their hidden potentiality. nature brings forms from the rudimentary to the completed state, in a long series of stages from the inanimate, the variety of living forms, to physical humanity. looking around them, human beings perceive themselves to be subject to change. but they detect also within their own being the powers that brought the natural human being into existence. these powers

being is greater than can be known by means of the senses. these powers constitute as yet a nothing, a sheer possibility. yet people are illuminated from within by the power that fashioned all things, including themselves. they also feel something urging them on to higher creative life. there lies within them something that preexisted their natural being and will outlive it. it brought them into existence; nevertheless they can seize hold of it and share in its creative force. such feelings pervaded the life of the ancient mystai as a result of their initiation. it was the felt presence of the eternal, the divine. human action became an integral part of divine creativity. a higher self had been discovered, a self extending the mysteries and mysteriosophy 15 beyond the bounds of perceptual

illuminated them from within was what they called their true spirit, the spirit of which they themselves were the product. it was as though a new being had penetrated them and taken possession of their faculties. such a being stood between them, in their ordinary identities, and the supreme cosmic power or godhead. it was the true self or daimon that the mystai were seeking.13 they had come into existence in the great realm of nature, but nature s work was incomplete, and its fulfillment had to be undertaken by human beings themselves. to accomplish that within the gross conditions of nature, however, which included even the empirical personality, was impossible. for in that realm the limit of development had already been reached. one therefore had to leave nature behind, and thus to cons

SYMBOLISM OF THE BANNERS

se matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation. the principle behind the calvary cross is that the shower of the way descended into the corruption of human existence on earth and showed the formula of redemption. the principle behind the rose cross is that the shower of the way remained out of manifestation holding the perfect pattern of what man should be, untainted by corruption. had there been no fall of man, the calvary cross would have been unnecessary, there would have been no illusion of separateness, lack of brotherhood and mutual service bet

SYMBOLISM

or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. 1571 the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the egyptian society understood that these neters were purely symbols. when the egyptian elite paid homage to the neters, they paid homage to the aspects of the universe or of the self represented by those neters. one neter of obvious importance is set. in dealing with this symbol, we try to identify the original meaning of the

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

seems i am always tired, and this morning i have a slight headache. i hurry to get the kids up and get ready to teach another day. i wonder if there is something wrong with me, since i seem to need more and more sleep and still wake up tired. i have no idea that the night before, i was up and living my other life" days like svali detailed above happened often. for years she essentially led a dual existence, somehow balancing he day and night life through sophisticated programming techniques embedded in her psyche from childhood. now, 10 years later after finally being united with her two children after the illuminati left her penniless, svali still fears repercussions but believes its important to warn americans that illuminati is stepping up efforts to destroy america "i was told in my li

TECHNICIANS GUIDE TO THE LEFT HAND PATH

d can, in part, be understood as that within nature which manifests as spiritual transformation through the principle of least resistance. this principle is manifest throughout the strata of nature, physics and biology even at the genetic level. this is the reflection of god (the abstract, noumenal concept) being realized into matter (the reality we perceive in accordance to our biology. noumenal existence is recognized through its revelation of principle into the matter of human perception. we have now approached our most significant clue as to how god has manifest its essential properties into our perception. that path is through nature- which always follows the way of least resistance- and it is this principle of non-resistance that lies at the very heart of genetic diversity. biologist

is that he has no master other than himself. so, what is the precise non-natural environment that true evil and the devil- in what ever form- works within? the environment from which true evil is manifest, and in which the prince of darkness makes his presence known is within the realm of human consciousness, human thought and ideas- the mind. these are then transferred from the abstract plane of existence- our individual thoughts and ideas- into matter through various creative and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the universe- that which is the realm and reflection of god. the first is encapsulated within the untouchable separation of ab

e line involved and the nature of these influences each brought. from pages 23-26 the egyptian god set (god of initiation, magic, the future and the principle of isolate intelligence..rlw) went through periods of immense popularity alternating with total denunciation. set in the predynastic and archaic periods was an essentially positive deity introduced from the east as a god of the extension of existence. he is therefore god of expanding borders and radical changes of being, particularly birth, circumcision/initiation, death in battle, and rebirth through the opening of the mouth ceremony. popular among easterners, his first cult site being pelusium in the eastern delta, his worship quickly spread to border areas, where he was identified with local gods of initiation. two examples of suc

et was reduced to a symbol of upper egypt and apparently seen only during the setian festival of heb-sed, or tying together. it was during this time that set was first blamed for the murder of osiris, a semitic corn god who had arrived in the iiird dynasty. previously, osiris had died of drowning. no matter how evil set was, the essential function of set, of going out and expanding the borders of existence and then returning that chaotic energy to the center, always continued. it is the darkness that binds together the egyptian light. the foreigners who ruled egypt known as the hyksos- quite probably hurrians- actively identified themselves with set and established their capital at an ancient setian site, avaris. very little is known about their religious or magical practices, although exc

se of manifesting a creation into the future, fit that formative structure. those ideas whose intent is to embody the principles of unity with god or nature and the universe, are outside of this structure. this is the dividing fork in the road which delineates left hand from right hand path cognitive schemes. one important aspect of lhp spirituality is whether or not one believes in the objective existence of a god or gods; or perceives those god(s)forms to be embodiments of principles encased within various mythological countenances. additonally, there are views that perceive the idea of a god(s) as egregores, or determine them as something entirely different such as a useful metaphor or symbol. in the lhp that judgement can only be truthfully answered by oneself and their own experiences

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

ecarious world we live in is the recognition that a consistent pattern exists. a criminal is often convicted by an overwhelming preponderance of circumstantial evidence, even when no direct evidence like a smoking gun is produced. but in our case, in codex magica, we do produce a convincing array of direct evidence, along with many facts that connect the dots, to conclusively prove the continuing existence of an occult conspiracy. over 600 pages of photographic evidence and materials cannot all be wrong. exercising fairness and good judgment i wish to emphasize that i accuse no one pictured herein of being a satanist or occultist. their being pictured here does not mean that individuals are necessarily members of the order of the illuminati or prove anything whatsoever about their social

gos and other occultic matters, i suggest that the critic shrink back to the shadowy confines of his masonic temple, synagogue, or shrine and refrain from empty, futile criticism. as for those skeptics and naysayers who get their kicks by pretending to know just know! that these things cannot be true, that "conspiracies" just do not exist and who maintain that anyone who even dares to mention the existence of any group called the "illuminati" just has to be wrong, may i humbly recommend that they earnestly burn the midnight oil, carefully read this book, and examine the evidence in a fair-minded and objective manner? many a friend has written telling the author that he likewise was once a doubter and skeptic, until, that is, he had heard and considered all the evidence. in this regard, the

orces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that almost all the symbols and signs of the elite are very ancient in origin. former scottish rite freemasonry sovereign grand commander henry c. clausen, 33, who was appointed in 1942 by president roosevelt to head up the commission t

tice of tikkun olam, the repair and reconstruction of the world. the megalomania and rage of the psychopaths 43 rebellion the illuminated elitist does not regard himself as a man, but as a god. as such, he is, in fact, a rebel, engaged in rebellion against the one, true god. collectively, the elite fancy themselves to be god. how does a mere human being arrive at such an imagined exalted state of existence? vera stanley alder, in her celebrated textbook, the initiation of the world, writes that once the illuminist has been raised to become a "unit within a great brotherhood" he progresses toward fusion and unity with the all-consciousness. in this state. man is no longer worshipping god, asking things of god, trying to become like god. he knows that he is god..he is.23 they hate without a

e boast that napoleon, a political sovereign, is also lord over the spiritual realm. in this famous painting of napoleon, the emperor is depicted using his right-hand in giving the royal arch mason handsign. 74 codex magica irish-american politician and author ignatius donnelly caused a sensation in 1882 with his book, atlantis: the antediluvian world. donnelly claimed scientific evidence for the existence of the fabled lost continent of atlantis, which sunk under the sea, predecessor of modern civilization. donnelly's book even contained a chart showing the alleged evolution of alphabets from the time of atlantis to the eras of the mayas, egyptians, and hebrews, etc. the illuminati elite of today believe they are, indeed, descended from the god-men and priests who, alone, escaped the trag

THAGIRION

der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion principal is more independent of the self and is more like the principal the shines upon and brings enlightenment to the self on the journey of consciousness into the inner dimensions. in all forms the black sun is the

THE BLACK LODGE

malignity, are mere projections, on certain sub-planes of the astral, of instincts which were developed by each and every form of life in their effort to assure individual survival and, through this, the survival and consequent evolution of the species. in those astral sub-planes, those qualities take shape, and manifest themselves as "demons. it is useless to discuss here the "real" or relative existence of those entities, for the same judgment would apply to our own selves. for instance, on the material plane we are normally sure of our individual existence and our personal interests; however, even the first step in initiation shows us that this awareness of "ourselves, which we considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to

onal interests; however, even the first step in initiation shows us that this awareness of "ourselves, which we considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain plane they definitely "exist; and are interwoven with the very structure of our existence as egos. the four great princes of the damoniac world, described by "abraham the jew" in the sacred magic of abramelin the mage exist, not only in the qliphoth but in ourselves; they make part of the forces that compose the structure of our brains. it would be extremely difficult to define here what faculties they especially stimulate or fight in us, for this depends on the plane where w

as parts of ourselves, if we do not subordinate them in us to our true will they will hinder our initiatic process. if we "destroy" their manifestation within us, we will not be "purifying, but mutilating and deforming ourselves (please note that it is perfectly possible to destroy these "demons, thus hindering your progress as indicated) these entities represent hatred, that is, separateness of existence in ourselves. thus in the act of casting the demons away from us in the subtlest manifestation of the subversive effect that their influence can have upon us. this is exactly the mistake which the "black brethren" make, another of the ways in which those misguided creatures seal themselves off from the universe. always remember this dear brothers and sisters: the discipline which initiat

hese influences in his or her ego, the ego will not be destroyed. in the planes, where he or she exists, he or she may even become more "successful" than he or she previously was, because of the extra energy that was imparted to his or her life processes. but this "success" will exist only in terms of the planes where the pupil was already functioning. he or she will not rise to a higher plane of existence, that is, will not be initiated (note that this is the reason why the so-called "sidhis" of the rishis or powers/miracles of western schools are shunned by true adepts. they only prove that extra energy has been "injected" if you will into the psychosoma of the aspirant. note how they manifest: walking on water, very convenient if you are to poor to afford a boat, turning water into wine

herefore the demoniac forces also increase their power and reach- because they are part of the very material being dynamized. the only "consolation" of the pupil is that, if he or she is able to resist the first attack, he or she becomes more aware of his or her psychosomatic processes, and more apt to distinguish between the attitudes which will tend to perpetuate the present stage of his or her existence and the attitudes which- perhaps- will give him or her a chance to reach a higher plane of consciousness. in other words an adept has paid his or her dues and has learned his or her lessons as regards the preliminary obstacles. these preliminary obstacles are those which seem mountainous and twisted to the young aspirant. the ordeals of the adept are generally beyond the "sight" if you w

THE BOOK OF PLEASURE

works mentioned above are all that survives of his extensive occult researches. they trace the evolution and development of the curious system of sorcery with which he was preoccupied until his death in 1956. they were, however, mere punctuation marks, pauses, between the steady outflow of graphic work which he produced almost continuously during an obscure, outwardly uneventful and impoverished existence. although spare had no specific teacher where his art was concerned (note 2) he did have a teacher- or perhaps guru would be a more appropriate term- in a 'magical' sense. during his most impressionable years circumstances led him into the company of a selfconfessed witch, a mysterious mrs. paterson who befriended him and initiated him into the mysteries of her craft. he was extremely re

s. rather, spare transmitted his work in much the same way that the book of the law and other magical writings were transmitted by aleister crowley,(note 8) i.e. he entered consciously and magically into communication with superhuman intelligences. towards the end of his life, when spare lived more or less reclusively in a dickensian south london slum, he was asked whether he regretted his lonely existence "lonely" he exclaimed, and with a sweep of his arm he indicated the host of unseen elementals and familiar spirits that were his constant companions; he had but to turn his head to catch a fleeting glimpse of their subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little di

e they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary 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 f

cidental, that truth is somewhere. the kia which can be vaguely expressed in words is the "neither-neither" the unmodified "i" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which i am about to write. its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the id

ities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute existence. vitalized by the breath of self-love, life is conscious of one. self being its opposing force, is alternately conflict, harmony, life and death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions. of name it ha

THE CANOPIC GODS SYMBOLISM

ymbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then become one

es 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 from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s. following a pagan path, is just another one of those choices. it should be made from the heart, with the desire to truly live in harmony with the planet, and all others. tolerance, not power is the true underlaying strength of the pagan path! merry meet, and merry part, and merry meet again! pageot introduction xiii understanding the unknown the belief in a reality that transcends our everyday existence is as old as humanity itself and it continues to the present day. in fact, in recent years there has been a tremendous surge of interest in the paranormal and the supernatural. people speak freely of guardian angels, a belief in life after death, an acceptance of extrasensory perception (esp, and the existence of ghosts. in a gallup poll released on june 10, 2001, the survey administrato

tnesses of an event. there is usually some distance between the narrator and his tale; all urban legends claim that the story always happened to someone else, most often a friend of a friend. the roots of superstition whatever their basis in reality, certain beliefs and practices of primitive 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 should

lly gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advi

derthal species (c. 100,000 b.c.e) placed food, stone implements, and decorative shells and bones with the deceased. because of the placement of such funerary objects in the graves, one may safely conjecture that these prehistoric people believed death was not the end. there was some part of the deceased requiring nourishment, clothing, and protection in order to journey safely in another kind of existence beyond the grave. this belief persisted into more recent historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential t

hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transiti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ts, corrections, or suggestions can contact the editor at the following address: gale encyclopedia of the unusual and unexplained, the gale group, inc, 27500 drake rd, farmington hills, mi 48331-3535. 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 xii preface introduction xiii understanding the unknown the belief in a reality that transcends our everyday existence is as old as humanity itself and it continues to the present day. in fact, in recent years there has been a tremendous surge of interest in the paranormal and the supernatural. people speak freely of guardian angels, a belief in life after death, an acceptance of extrasensory perception (esp, and the existence of ghosts. in a gallup poll released on june 10, 2001, the survey administrato

tnesses of an event. there is usually some distance between the narrator and his tale; all urban legends claim that the story always happened to someone else, most often a friend of a friend. the roots of superstition whatever their basis in reality, certain beliefs and practices of primitive 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 should

lly gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advi

derthal species (c. 100,000 b.c.e) placed food, stone implements, and decorative shells and bones with the deceased. because of the placement of such funerary objects in the graves, one may safely conjecture that these prehistoric people believed death was not the end. there was some part of the deceased requiring nourishment, clothing, and protection in order to journey safely in another kind of existence beyond the grave. this belief persisted into more recent historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential t

hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transiti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ts, corrections, or suggestions can contact the editor at the following address: gale encyclopedia of the unusual and unexplained, the gale group, inc, 27500 drake rd, farmington hills, mi 48331-3535. 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 xii preface introduction xiii understanding the unknown the belief in a reality that transcends our everyday existence is as old as humanity itself and it continues to the present day. in fact, in recent years there has been a tremendous surge of interest in the paranormal and the supernatural. people speak freely of guardian angels, a belief in life after death, an acceptance of extrasensory perception (esp, and the existence of ghosts. in a gallup poll released on june 10, 2001, the survey administrato

sses of an event. there is usually some distance between the narrator and his tale; all urban legends claim that the story always happened to someone else, most often ga friend of a friend. h the roots of superstition whatever their basis in reality, certain beliefs and practices of primitive 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 sho

ly gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life fs mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for contemporary men and women, and such individuals as john edward, james van praagh, and sylvia browne issue advi

derthal species (c. 100,000 b.c.e) placed food, stone implements, and decorative shells and bones with the deceased. because of the placement of such funerary objects in the graves, one may safely conjecture that these prehistoric people believed death was not the end. there was some part of the deceased requiring nourishment, clothing, and protection in order to journey safely in another kind of existence beyond the grave. this belief persisted into more recent historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential t

hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. the physical body is a temporary possession that a human has, not what a person is. the mystery of what happens when the soul leaves the body remains an enigma in the teachings of the major religions; however, as more and more individuals are retrieved from clinical death by the miracles of modern medicine, literature describing near-death-experiences has arisen which depicts a transiti

THE GOD OF THE WITCHES

the study furtherthere is a bibliography for each chapter at the end of the book. for a complete bibliography of englishrecords the reader is referred to wallace notestein's history of witchcraft in england (washington, 1911. inmy witch cult in western europe (oxford university press, 1921) the bibliography is chiefly of the britishisles, france, belgium, and sweden.though i am concerned with the existence through the middle ages of a primitive religion in westerneurope only, there is no doubt that the cult was spread in early times through central and eastern europe andthe near east. there it survived, underlying, as in the west, the official religion of the country, christianity ineurope, islam and sometimes christianity in the east. the literati of those countries were of the faith ther

raysteel was forged by the dwarfs (i.e. the fairies, and it couldtherefore cut through whatever its blow fell on, nor could its edge be blunted by spells like swords made bymortals. a fairy javelin[36] was preserved at midridge hall in the county of durham, but there isunfortunately no legend to account for its coming into the possession of a mortal.a certain amount of tangible evidence as to the existence of fairies mill remains in the form of objects offairy workmanship, which have come in various ways into the possession of "mortals. gervase of tilburyand william of newbury record how a cup was once stolen by a man from a fairy; it was "of an unknownmaterial, extraordinary colour, and unusual form. it was given by the stealer to the earl of gloucester, andby him presented to henry i, wh

self there would be a manor woman who acted for the grandmaster and conducted the services in his name. when all the covens met atthe great sabbaths and the grandmaster was present in person, the substitutes were called "officers. there issome evidence to show that on the death of a grandmaster his place was filled either by election or byseniority from among the officers. in the witch-trials the existence of covens appears to have been wellknown, for it is often observable how the justices and the priests or ministers of religion pressed theunfortunate prisoners to inculpate their associates, but after persons to the number of thirteen or any multipleof thirteen had been brought to trial, or had at least been accused, no further trouble was taken in the matter.there is a statement on this

THE GOLDEN ESSENCE

chaos would gain strength again and overwhelm the world-order, and when all would be plunged back into the unformed and original state of chaos, and from thence, the regeneration would take place, with all things cosmically regenerated and re-emerging back into the perfection of a pristine and new condition. humans, and all things, were not exempt from the cosmic drama, from the fate of cyclical existence, for humans and all things else were not separate from the cosmos or the world, but part of it, sharing in its fate. all indo-europeans, and many non-indo europeans, believed in the great life, death, and renewal of the cosmos; the hindus certainly come to mind, with the kalpa and regeneration system; the norse ragnarok mythology shows the world being destroyed by fire and ice, the very

ze meant to become aware of again. the key word there is again. the divine truth that people in the mysteries were helped to re-cognize was not a truth that was new to the m; in non- linear time, nothing is new. the truth that you became aware of again was a truth that you always had, and were a part of. the human descent into the illusion of serial time, and the narrowed focus of common egoistic existence, had caused a kind of forgetting, but every motion of fate, every waving leaf, every event and every sound, had the essence of an eternal, timeless reality moving at its heart, and every single sensory thing- if we had true and full awareness of it- could return it (and us) to the source, and complete the loop, allowing us to recognize the truth, thus renewing us from a limited state and

from europe, as well as from the records of folklorists, and other historical sources. some are attested to even more widely, in the western mystery traditions of alchemy and in the annals of occult societies of britain and western europe, and italy. they are also beings that i have personally experienced or had traffic with in my own journey through the craft. when i discuss their two levels of existence, both as beings in their own right, who have mythology describing and communicating something of their essence, and as metaphorical realities describing the unfolding fate of the human soul, i will offer as many well known mythological corollaries as i am able, to help build a basis for understanding. please bear with me; talking about deep strands of universal mythologies in such a shor

he glorious child that kore bore to hades, and who was part of the revelations of the mysteries of eleusis. this pattern is deep and important- it can be stated in more succinct terms: the soul or being is born of the great mother and father, and due to the attracting and fated power of love and desire, falls into the great entrapment of life and death- and has to go into the underworld of mortal existence, fear, cyclic change, and limitation, until the penultimate result of that marriage, the marriage of the soul to the cycles of life and death, is shown- the blessed child. the blessed child is then taken by the forces of death and chaos, before arising again, and being sheltered to where he can grow up, and then, returning triumphantly to his source, he brings about the regeneration of a

rywhere and nowhere, and which is not vulnerable to our attempts to classify it. the paradox of what we truly are suddenly becomes a new way of experiencing everything. we are the eternal stillness in the midst of motion, and we can recognize that and experience it, right now. in this state, we can fully experience our own lives and deaths, without ever living or dying. and a state of reality, of existence, where one does not live or die, sounds a good deal like the mythological descriptions of the golden age at the beginning of the cosmos, when humans lived happily and free with no old age or death. in this manner, using our special fire-endowed understanding and awareness, we can reexperience all things in our life, see them again for the first time, from a new perspective, which is very

THE KEY TO THE MYSTERIES

qual to that of any other writer known to us. once it is understood that it is purely a thesis for the grade of exempt adept, the reader should have no further difficulty- a. c. ix preface on the brink of mystery, the spirit of man is seized with giddiness. mystery is the abyss which ceaselessly attracts our unquiet curiosity by the terror of its depth. the greatest mystery of the infinite is the existence of him for whom alone all is without mystery. comprehending the infinite which is essentially incomprehensible, he is himself that infinite and eternally unfathomable mystery; that is to say, that he is, in all seeming, that supreme absurdity in which tertullian believed. necessarily absurd, since reason must renounce for ever the project of attaining to him; necessarily credible, since

ssion it is to awaken her. after our book, there will still be mysteries, but higher and farther in the infinite depths. this publication is a light or a folly, a mystification or a monument. read, reflect, and judge. xiv the key of the mysteries (la clef des grands mysteres) by eliphas levi xv part i religious mysteries problems for solution i- to demonstrate in a certain and absolute manner the existence of god, and to give an idea of him which will satisfy all minds. ii- to establish the existence of a true religion in such a way as to render it incontestable. iii- to indicate the bearing and the "raison d'etre" of all the mysteries of the one true and universal religion. iv- to turn the objections of philosophy into arguments favourable to true religion. v- to draw the boundary between

s it on this ground- o.m> and the universal church, is it any other thing than a communion in the spirit of charity? it is by the spirit of charity that the church is infallible. it is the spirit of charity which is the divine virtue of the priesthood. duty of man, guarantee of his rights, proof of his immortality, eternity of happiness commencing for him upon the earth, glorious aim given to his existence, goal and path of all his struggles, perfection of his individual, civil and religious morality, the spirit of charity understands all, and is able to hope all, undertake all, and accomplish all. it is by the spirit of charity that jesus expiring on the cross gave a son to his mother in the person of st. john, and, triumphing over the anguish of the most frightful torture, gave a cry of

rung from the armed gospel, unite all the flocks of the earth under the crook of the same shepherd! such will be the conquests of progress, such is the end towards which the whole movement of the world is pushing us. progress is movement, and movement is life. to deny progress is to affirm nothingness, and to deify death. progress is the only reply that reason can give to the objections which the existence of evil raises. 55 all is not well, but all will be well one day. god begins his work, and he will finish it. without progress, evil would be immutable like god. progress explains ruins, and consoles the weeping of jeremiah. nations succeed each other like men; and nothing is stable, because everything is marching towards perfection. the great man who dies bequeathes to his country the f

ng faith, can only be useful to it; in other words, that a faith, perfectly reasonable in its principles, should not fear, but should, on the contrary, desire the sincere examination of reason. such a decree is the accomplishment of a complete religious 66 revolution, it is the inauguration of the reign of the holy ghost upon the earth. xix the number nineteen it is the number of light. it is the existence of god proved by the very idea of god. either one must say that being is the universal tomb where, by an automatic movement, stirs a form for ever dead and corpse-like, or one must admit the absolute principle of intelligence and of life. is the universal light dead or alive? is it vowed fatally to the work of destruction, or providentially directed to an immortal birth? if there be no g

THE MAGICIAN S KABBALAH

usand years hence. the body of teaching has various traditions and groupings of belief, but most hold as their central model a diagram generally composed of ten circles joined by twenty-two lines, entitled the otz ch'im or "tree of life (see diagram 1. these circles represent the ten concepts called "sephiroth, a hebrew word meaning "numerical emanations, and are said to represent every aspect of existence. the lines connecting them are termed "paths" and are taken to represent the nature of the twenty-two letters of the hebrew alphabet, which (unlike english and similar languages) are also concepts and numbers equally (see tables one(a) and one(b. the sephiroth are also seen as paths, and hence the full tree has thirty-two paths. to this basic diagram have been attributed various other sy

te further sephirah. this is the "receptive" aspect of the sephirah, which reflects its qualities in terms of those sephiroth within the process which come before it. thus, hod has an aspect whereby geburah, tiphareth and netzach instil within it an ability to continue the process by generating yesod (e) the aspect by which it gains the power to emanate the sephiroth within it to their manifested existence within its own essence. this is the "central" aspect of the node of activity, whereby it coalesces its own nature and from that proceeds forwards in the system. it is somewhat like the sudden chemical reaction which takes place in the slow mixture of two liquids when they reach the saturation point. sometimes, this point of the process then begins a new reaction, such as the crystallisat

example. the second uses the premise of "channels (zinnor) that form between each sephirah, apart from the emanative process, in that they model reciprocal influence between the sephiroth, and not the "lightning flash" itself. this doctrine is obviously more in accord with the standard occult map of the "paths" of the tree of life. one of the other fundamental concepts of kabbalah is that of the existence of a number of worlds. this can range from the millions of worlds depicted as the strands of the beard of the "long face" of god, to the "aborted" worlds which preceded our own and referred to as the "kings of edom (see the later chapter on the klippoth. again, we can make a parallel of this concept to modern physics, and the "cophenhagen interpretation" with its many "observer-created"

or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless li

aotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (manifestation. thus binah shapes, and is, in a sense, manifestation, and contains the influx of chockmah and kether, before transmitting the influence into manifest existence. although the supernal triad can be seen as a historic cosmological model, detailing the birth of the universe, it is important also to recall that the tree is an immanent model of the current, ongoing process of manifestation, and hence binah is shaping reality always now, as the source of archetypes. binah is the indivisible template of all things, and hence is the source of all forms

THE MIDDLE PILLAR

ant to get off" unfortunately, it isn't that easy to get off. answers are not as simple as some might have supposed. and assuming they were, where would people go, once they got off the merry-go-round? many centuries ago, certain sages approached the problem from another angle, and found what they considered a practical solution. if life is sorrow, then the only thng to do is to end ths sorrowful existence by getting off the perpetually revolving wheel of existence. 1 life follows life, incarnation follows incarnation-and all of them spell anxiety and sorrow. for these sages, it was apparent that it might be millions of years before the masses of humanity would develop enough insight to be able to terminate the sorrowful cycle of existence. but for the illuminated individual who will apply

evolution to which common humanity is bound. millions of years may pass in the normal process of evolution before the mass of mankind will reach the state of freedom whch those few individuals who apply themselves to this work can accomplish in a fraction of the time. and the paradox then dawns upon them that life, instead of being sorrowful, may just as well be the opposite "remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass and are done; but there is that which remains."4 and as it has also been written "i am divided for love's sake, for the chance of union. this is the creation of the world, that the pain of division is as nothng, and the joy of dissolution a11."5 herein lies the value of magic. under ordinary conditions, months may be require

nothng, and the joy of dissolution a11."5 herein lies the value of magic. under ordinary conditions, months may be required for the flowering of a plant, but the use of a hot-house will produce identical results within a few weeks. an understanding and application of magic can telescope the time required for man to acquire the realization of h s own divinity. then, once he has become aware of the existence of h s hgher self, and works in cooperation rather than opposition to it, once he looks to it for guidance and direction, thenceforth regarding his ego as a tool, sharpened and polished to be employed now to fulfill the divine plan rather than in the indulgence of h s own petty purposes-then will his way become easier. long before obtaining his final release, then may he move fornard on

to activating the productive and creative agency w i t h man. in the process, over a period of time, life becomes consecrated so that all one's energies become automatically concentrated in a continuous devotion to god or the one life that courses through all of us. in short, the student acheves a perfect and harmonious identification with divine power, life, and love. and then he will know that "existence is pure joy; that all the sorrows are but as shadows; they pass and are done."9 the middle pillar was originally dedicated to s. l. macgregor mathers and dr. william wynn westcott who were chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some of the elementary practices of that order. in actuality, it

ot so much as consider even discussion of the great work with a student until he has experienced some form of psychotherapy, i care not which. there is lacking, until then, a common frame of reference, and common medium of communication. in the middle pillar will be discovered the first glimmerings of insight i had in that particular direction. it still holds good today. endnotes 1. the "wheel of existence" or the "wheel of evolution" refers to the wheel of karma or destiny. karma 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 b

THE MOTHMAN PROPHECIES

ties. they are peering at forms that are always there, always present around us like radio waves, and when certain conditions exist they can see these things. the tibetans believe that advanced human minds can manipulate these invisible energies into visible forms called tulpas, or thought projections. did walter gibson's intense concentration on his shadow novels inadvertently bring a tulpa into existence? readers of occult literature know there are innumerable cases of ghosts haunting a particular site year after year, century after century, carrying out the same mindless activities endlessly. build a house on such a site and the ghost will leave locked doors ajar as it marches through to carry out its programed activity. could these ghosts really be tulpas, residues of powerful minds li

dr. jacques vallee has called it "metalogic" suggesting that the entities have a logic system quite different from ours and when they try to translate things on our level their statements come out absurd. he does not consider their need for deceit which is based upon their urge to manipulate us through beliefs and what the british call "acceptances" once woodrow derenberger accepted indrid cold's existence, and the existence of lanulos, his view of reality could be manipulated to include those beings and places. in march 1967, a truly astonishing ufo "attack" took place in west virginia, apparently supporting the vampiric theories i was entertaining at the time. while other ufo investigators had been collecting endless descriptions of things seen in the sky, i was out examining dead animal

and since there is not the slightest bit of evidence that even a single planet exists in any other star system, exobiology was not an easy field. scientists had to justify their enormous expenditures with reams of speculative papers. we do not even have enough facts, after fifteen years of study, to form a real basis for the coveted probabilities. if nick the greek were asked to make book on the existence of extraterrestrial life, he would find the scientific arguments so tenuous that the odds would have to be somewhere around a trillion to one. of the nine planets in our own solar system, only three mercury, earth, and mars are solid, and only one of these three is infested with life. the appearance of life requires a long list of environmental and chemical conditions. for all these cond

sky before disappearing. when i pulled myself together, i rapidly discovered more and more that something extraordinary had happened to me: a sort of re-dimension of my personality, my voice even changed to a gentle tone. ever since then an inner voice has begun to instruct me on geology and cosmology; it opened my mind to the mysteries of creation and of my former lives. this re-dimension of my existence was possible thanks to continued esp contacts which were established between certain extraterrestrians and myself. this extrasensory perception was continually developing within me; it lasted 11 long years before i could actually, physically meet my extraterrestrial instructors. one day, at last i had my first meeting with them. here is briefly how these events unfolded [1] c.e.j.f.c, 12

onsidered acts of heroism; violence becomes a necessity; racial hatred appears as a normal thing to our civilization; religion has been deformed and brought to fanaticism. then one day, on a stern tone and with deep sadness in their voices, they told me "a highly evolved humanity sends to you astronauts and missionaries from a distance of several light years to enlighten you on the nature of your existence, but instead of being thankful for their efforts, you ignore them and mock all the teachings they bring to you; know that an evolution which has failed is a planetarian catastrophe, and this will be the inevitable consequences of your acts" they then added "in a past life, everyone of you has worked towards the establishment of the civilization which exists today; you have all collaborat

THE NECRONOMICON SIMON VERSION

adir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "e

es to be a source of tremendous, and most unbelievable, power. worship of the ancient ones in history "let them curse it that curse the day, who are skilful to rouse leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss. indeed, the hebrew word for abyss that is found in genesis 1:2 is, hooke tells us, tehom, which the majority of scholars take to be a survival of the name of the chaos-dragon tiamat or leviathan that is identified closely with kutulu or cthulhu within the pages are mentioned independent

ed closely with kutulu or cthulhu within the pages are mentioned independently of each other, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this monster is well known to cult worship all over the world. in china, however, there is an interesting twist. far from being considered a completely hostile creature, dedicated to the erasure of mankind from the page of existence, the dragon is given a place of preeminence and one does not hear of a chinese angel or saint striving to slay the dragon, but rather to cultivate it. the chinese system of geomancy, feng shui (pronounced fung shway) is the science of understanding the "dragon currents" which exist beneath the earth, these same telluric energies that are distilled in such places as chartres cathedral in

her. it generally accepted in the halls of magick that all of the wisdom in the world is useless without the necessary adjunct of power. this power has gone by many names, as the goddess and the devil have, but the chinese symbolise it by the dragon. it is the force of will, and relies heavily upon the biochemical matter that makes up the human body, and hence, the human consciousness, to give it existence. science is coming around to accept the fact that the will does exist, just at the point where psychology has determined it does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the mac

gate by a magician of great power, but only at a great loss to the villages and flocks of the island. many sheep were slain after an unnatural fashion, and many devoured, an many bedou rendered senseless; for the mind perceives what it is shown, but the sight of the ancient ones is a blasphemy to the ordinary senses of a man, for that come from a world that is not straight, but crooked, and their existence is of forms unnatural and painful to the eye and to the mind, whereby the spirit is threatened and wrenches loose from the body in flight. and for that reason, the fearful utukku xul take possession of the body and dwell therein until the priest banish them back to whence they came, and the normal spirit may return to its erstwhile neighbourhood. and there are all the allu, frightening d

THE PATH OF KABBALAH

ason for that will be explained in further detail in the study of reincarnation. all the worlds (this world included) are inner states inside us. we will find them nowhere outside us. in other words, it is not us who are inside the worlds, but the worlds are inside us. outside us there is only the creator, the simple upper light. people in our world are convinced that they are inside some kind of existence, a reality that was created before we came inside it. but this is an illusion. there is nothing outside us but the light of the creator. that light affects our senses in such a way that we feel it as solid, liquid or gas, as vegetative or as animate. everything we can imagine and can see around us is built inside our own senses, making us feel as though everything exists outside us. but

ute light enters our world. it is just enough to sustain life on earth. the creator made it so we can live without a screen. in the absence of light and having only a minute light, there is no necessity for a screen. that feeble light is divided to many particles. it turns the atoms, moves the molecules, creates every substance and promotes it to development and growth and revives every degree of existence, the still, vegetative, animate and speaking our own degree. and if we acquire a screen over even the smallest will to receive, through the study, the group and the teacher, a screen over root coarseness, then we are already able to resist the dimmest light the light of nefesh, that however small, it is still far greater 23 of 273 than the minute light. at that point we are able to stay

en to everyone who is confined to the framework of our five senses. this method enables us to receive desire-properties in addition to the ones we re born with, and in them receive the actual sensation of reality. although this method is complex, serious and profound, it is one that anyone can understand and implement. further more, kabbalists claim that before we attain the real sensation of our existence and reach beyond the boundaries of our physical world, we will have to be reborn into this world over and over again. kabbalists are people who live and feel our world and the spiritual world at the same time, and pass their knowledge and insights on to us. they say that there are many other worlds other than our own. these worlds are like circles that surround one another. our world is

. q: certain mystical things are in fact, a certain kind of drug that people try to use in order to escape the problems they are faced with. drug addicts are normally very quiet people, but the entire world seems to be against them. why? a: the reason is that drugs cut a person completely off the purpose of his life. they prevent one from reaching one s destination. a person completely denies his existence in this world, cuts off from it, from the very place he was put by the creator. the creator wants to lead every person in a unique way, and drugs detach him from it. there are many questions involved in this issue. for example: if this is so, why then does it happen to a person? why did the creator make things the way they are and placed these choices in our hands? there is another quest

ein sof (no end, infinity. that state exists forever in the same form and never changes. the creature merges perfectly with the creator in that state. however, from the perspective of the creatures, meaning from the point of view of the creatures feelings, that state discloses itself in a gradual process, consequently consisting of a beginning, middle, and an end. the beginning is considered the existence of that state at the moment of creation. the intermediate situation is the concealment of the creator, and the final the complete disclosure of the creator before the creatures. those situations are numbered respectively as 1, 2, and 3. in situations no. 1 and 3, there is no room for any appearance of evil. the absolute good prevails as the sole attribute of the creator with regards to t

THE SHADOWED ONES

istant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the will of this daemon, does the blackened flame of his being become strong for those who may sense this presence. in such a world of birth and decay does

skin darkly smooth, beautiful in its innocence and gentle movements, drew him close seeking the warmth of a body. against the natural order conceived by other powers, azazel and his brethren took wives and soon many were giving birth to daemons the sons of fallen angels and the beauty of woman. these giants of the earth were intelligent, bold and strong among mankind. soon hungering for continued existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of

physically yet our spirits remained we are daemon, spirit and genius undying and thirsting for continued life. in my bride who was born in the eternal flame with me, who is of many names, too guided mankind where it may be done. our spirits are like shades yet we can join with any in the dreaming lands. we continue to this day, guiding and inspiring those who cannot explain us, yet sense our very existence as they recognize their own. know our grimoires by listening to your own spirit, that we are all isolate and do not perish yet by disbelief in our self. by affirming our daemon being our guide, we shall watch you make your own path as our sons and daughters. in that twilight garden where shades walk do we call you in the musick of gods, follow the very song of your soul bath in darkness

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

the nectar of true poetry we tremblingly clutch the crags of parnassus in search for the asphodel of love, wisdom, and beauty. here, as we turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun

the ages roll by into the aeons, and that is. ecstasy; whether we find it in the rapture of love, the melody of song, or the fire of deity, it is what poe meant by gelevating excitement, h and as we have seen, it was because of its absence that he attacked the epic school of verse. ecstasy lies beyond our gnosis; as we shall hereafter see, it carries us out of ourselves, beyond the mere shell of existence, into the very depths of the profound. for the fraction of a second the whole ocean of our being is whirled through a narrow gorge, then once again we are hurled forth into the eddying cataracts of life, an essential spirit light gilding once again the sepulchral abode of a corpse. for a moment we behold god, face to face, but for a moment only, then all again is night. keats attained, a

t so few attain; and it is on account of the fewness of its adepts, that the magic of their worship has become to the clouded eyes of the many a heinous offence, reflecting a light that they cannot find in their gloomy atmosphere. laws are the concrete opinions of the many, morals the abstract sensations of the few. outside ourselves ethics do not exist, for they are the great faculty of sentient existence. the law of the survival of the fittest is not moral, it is essential; but, manifested through reason it becomes ethical. as regards the aspirations of the sexes, nature cares little whether john loves ann or mary. man, however, cares much. john is not married, ann is; nature implants a similar affinity in both, and they verge towards their own magnetic centre. nature says gunite! h man

lly fortunate if they save their souls from incarceration in the bolgia of conventional respectability. aleister crowley fs gospel of love is the gospel of freedom. as love is one of those particular qualities that cannot possibly thrive under the perception of restraint, so can it only bloom in perfect freedom, whether legalized or not; all other forms are lust. nature is the all-perfect, she is existence taken as a totality, and everything being a part of her, consequently is subject to her government. the inorganic, and what we choose to call the organic, are her two greatest manifestations. some consider these two as definitely separate; ethers that the organic is but a higher form of the inorganic; and others again that both are illusions, and that reality, as we suppose it materially

were welcome more desired than chains of roses, and the song of children, and swinging palm branches, and milk-white-elders *jephthah, vol. i, p. 82. no thunderous note (so common in the poems of crowley) lies in the above three lines, to roll on into the stillness of immensity; it is but the song of the nightingale by the rill of life. here as a vision we see a fair form embroidering the web of existence with the flowers that grow on the banks of life fs flowing stream, collecting as she works the stray threads of philosophy, of science, of industry, of war, and of peace; the sweat, the laughter, the tears of existence, to weave them into the great garment of love. this again is the true, the higher love: a thousand years have passed, and yet a thousand thousand; years they are as men co

THE TAROT OF C C ZAIN

ivorced from intuition, can discern only in the realm of effects; but re-wed to intuition, can remove the obscuring mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which are signified by its stories. the lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. that is to say, in the occult sciences the feminine qualities of the mind are often of superior value to the masculine, or rational. the woma

the nature of its influence and realize how to direct it into channels of his own choosing. the two trines of the larger star symbolize the hermetic axiom "as it is below, so it is above" and reveal that evolution implies a preceding involution. it also indicates the necessity of experiences with both good and evil for soul progression. the flower of three blossoms represents the three planes of existence from which the soul sips the nectar of wisdom, gaining thereby the strength to attain immortality, symbolized by the butterfly. the moon--arcanum xviii. in divination, arcanum xviii is deception, false friends, or secret foes. arcanum xviii is figured by two pyramids at the edge of a road. the moon above, half obscured by clouds, sheds a pale twilight. one of the pyramids, symbol of the

THE ABYSS AND TABAET

inst the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings order as well, knowing that stasis is death and the spirit must continually move forward. the adversary s origins are found in both the feminine and masculine, that balance must bring the lively intelligence of existence. here is the sacred cup made from the human skull, to drink of it s elixir is to taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin mens meaning the human mind. angra is angry meaning violent motion, determining

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 twelve patriarchs the seven demons are identical to the archdaevas of ahriman. what things i saw concerning the seven spirits of deceit, when i repented. seven spirits therefore are appointed against man, and they are the leaders in the works of youth [and seven other spirits are given to him at his creation, that through them should be done every work of man. t

THE BOOK OF GATES

ght which guideth this great god through this hall. next: the second hour sacred texts egypt ehh index index previous next p. 4 the second hour. this great god afterwards taketh up his position in ur-nest, which is three hundred and nine atru in length, and one hundred and twenty atru in width. the name of the gods who are in this field is, baiu-tuati. whosoever knoweth their names shall have his existence with them, and unto him shall this great god allot fields in the place wherein they are in the field of urnes. he shall stand up with the gods who stand up (ahau, he shall travel on in the following p. 5 of this great god, he shall enter into the earth, he shall force a way through the tuat, he shall cleave a passage through the tresses of the gods with flowing hair (henksu, he shall tra

rselves, 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 committed sins, and who have wrought iniquity in the great hall; your corruptible click to view the apostates and blasphemers of ra, who are doomed to destruction, with their arms bound. bodies shall be cut in pieces, and your souls shall have no existence, and ye shall never again see ra with his attributes [as] he journeyeth in the hidden land. hail, ra! adored be ra! thine enemies are in the place of destruction' footnotes 88:1 var, nepen. 88:2 var, nena. next: chapter iv. the gate of aqebi. the third division of the tuat. sacred texts egypt ehh index index previous next p. 100 chapter iv. the gate of aqebi. the third division of the tu

ht (or, radiance) of which goeth round about among the gods who receive me as i come forth among you into the hidden place. draw ye me along [for] i work on your behalf in the gateway which covereth over the gods of the tuat "and ra saith unto them-'look ye upon me, o gods, for i strike those who are in their sepulchres [saying, arise, o ye gods! i have ordered for you the plan and manner of your existence, o ye who are in your sepulchres, whose souls are broken, who live upon your own filth and feed upon your own offal, rise up before my disk, and put ye yourselves in a (right state by means of my beams. the duties which ye shall have in the tuat are in conformity with the things which i have decreed for you' their food consisteth of flesh, and their ale is [made] of the red [barley, and

gods, who stand round the "lake of life" who are called the "jackals in the lake of life" 3. ten uraei, which stand round the lake of the uraei" and are called the living uraei" p. 129 the paragraph which refers to the first twelve gods reads"[these are] they who bear along their doubles, who immerse themselves in that which floweth in abundance from the slaughtered ones during the time of their existence, and who carry the offerings which are rightly due [to the god] to his abode. unto them p. 130 saith ra-'that which belongeth to you [to do, o ye gods who are among your offerings, is to offer as an obligatory offering your doubles. ye have your own offerings, your enemies are destroyed, and they are not. your spirits are on their thrones [and your] souls are on their places' they say un

THE DARK FORCES

lution proclaim the following about our sinister way and its living- 1) the dark gods are means to self- fulfillment, self- understanding and self-divinity. 2) we believe that only through journeying through the darkness within and without, in passing the abyss, can true self- understanding be attained. 3) our rites, ceremonies and magick are life-affirming and show us and bring us the ecstasy of existence, the laughter of life and the self-overcoming of the true adept. 4) we are feared because we understand and because we rejoice in living- in its pleasures but most importantly in its possibilities. we extend the frontiers of evolution while others sleep and cry. 5) all that enervates we despise: we have nothing to do with the cowardly and weak who are trapped by their own failings and wh

THE SECRET RITUALS OF THE OTO

e grounds that its members were heretical, blasphemous and sodomitical. with the rise of continental and anglo-saxon freemasonry, however, the building activities of the templars began to attract attention. perhaps, thought some masons, the fact that the symbolism of the craft degrees of masonry was concerned with both the building of a temple and the murder of its architect, hiram, suggested the existence of a connection between the knights templar and freemasonry? perhaps the masonic fraternity did not, as was assumed by most of its members, go back to the time of king solomon but was simply an underground continuation of the order of the temple? perhaps the murdered hiram was really jacques de molay, the martyred grand master of the templars? the idea of an historical connection between

e long garden belonging to the house, and thereupon i beheld m pasqually with my eyes, who began speaking, and with him were my father and mother, both also dead in the body. god knows the terrible night which i passed! the teachings of de pasqually seem to have had some influence upon another templar group, the order of the temple, which probably originated in the eighteenth century although its existence was not revealed until the publication of the manuel des chevaliers du temple (1811) by fabre palaprat, who claimed to be grand master of the order. the order of the temple saw itself as the true church of christ, preserving through the centuries a true egyptian gnostic christian tradition. it claimed that the son of god. was brought up in the schools of alexandria. he was able to reach

and merciful) abbreviation of the organization s title it is necessary to make a brief excursion into nineteenth-century masonic history. both the rite of memphis and the rite of misraim, originally quite separate organizations, had come into file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (1 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. existence at some time between 1830 and 1840.12 neither enjoyed any great success and both eventually fell into the hands of john yarker, an english masonic enthusiast who, after unifying them, publicized them through a periodical called the kneph. there is no doubt that yarker was a dedicated, even an obsessive, freemason. there is equally no doubt that his masonic activities led him to neglect h

d ceremonial methods of the golden dawn reuss seems to have been equally impressed by crowley and, indeed, to have been converted to crowleyanity, the new religion of thelema. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (2 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. the nature of thelemite religion and the story of how it came into existence are now too well known for it to be worth while recounting at length. suffice to say that in 1904 crowley received a direct voice communication entitled, the book of the law, an intensely beautiful prose-poem in three short chapters purporting to give an initiated interpretation of the new aeon of horus, or, as it is now often called, the age of aquarius .20 under crowley s influence the

[12/28/2001 2:01:50 pm] the secret rituals of the o.t.o. my conclusion is that no group can establish any legal claim to be the o.t.o. nevertheless, any group which works in the genuine spirit and can make the required contacts with the forces on higher planes that are behind the o.t.o, can regard itself as magically speaking, a section of the genuine o.t.o. today many such groups are coming into existence. the publication of the o.t.o. rituals will aid them in their tasks; for too long these rituals have circulated only in inaccurate versions amongst tiny coteries who imagine they have some right to deflect the magical current that is designed to regenerate our planet. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c5.html (3 of 3 [12/28/2001 2:01:50 p

THOUGHTS ON SETH

er, 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 decided to seek after his or her own enlightenment "set, the egyptian god of darkness, is the divine origin of the word. set's name ultimately means the 'separator' or 'isolator' his chief enemies are the gods of stasis and mindlessness. the first of these is osiris, dea

TRUE HISTORY OF WITCHCRAFT

-down course. today most wiccans have no idea of their origins. let me close this section by quoting two interesting tidbits for your consideration. first consider doreen valiente's observation to me concerning "the parsons connection. i quote from her letter abovementioned, one of several she was kind enough to send me in 1986 in connection with my research into this matter..i did know about the existence of the o.t.o. chapter in california at the time of crowley's death, because i believe his ashes were sent over to them. he was cremated here in brighton, you know, much to the scandal of the local authorities, who objected to the `pagan funeral service' if you are referring to the group of which jack parsons was a member (along with the egregious mr. l. ron hubbard, then there is another

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

suppress these facts altogether, we injure the truth of history itself, almost in the same manner as we should injure a man s health by destroying some of the nerves or muscles of his body. the superstitions which are treated in the two essays which form the present volume, formed a very important element in the working of the social frame in former ages, in fact, during a very great part of the existence of man in this world, they have had much influence inwardly and outwardly on the character and spirit of society itself, and therefore it is necessary for the historian to understand them, and a part of the duties of the arch ologist to investigate them. the dissertation by richard payne knight is tolerably well known t vi contents. at least by name to bibliographers and antiquaries, as

wide subject, and must include all branches of the human race, in a majority of which it is in full force at the present day, and even in our own more highly civilized branch it has continued to exist to a far more recent period than we might be inclined to suppose. it is the object of the essay which has been written for the present volume of which it forms more than one half to investigate the existence of these superstitions among ourselves, to trace them, in fact, through the middle ages of western euroipe, and their influence on the history of medi val and on the formation of modern society, and to place in the hands of historical scholars preface vii such of their monuments as we have been able to collect. it is hoped that, thus composed, the present volume will prove acceptable to

to whom it specially addresses itself. it must not be supposed or expected that this essay on the medi val part of the subject can be perfect. a large majority of the facts and monuments of medi val phallic worship have long perished, but many, hitherto unknown, remain still to be collected, and it may be hopes that the present essay will lead eventually to much more complete researches as to the existence and influence of this worship in western europe during medi val times. notes of such superstitions are continually turning up unexpectedly; and we may mention as an example that a copy of payne knight s treatise now before us contains a marginal note in pencil by a former possessor, richard turner, a collector of curious books formerly residing at grantham in lincolnshire, in the followi

can mean no other than the sun, which, according to c sar, was worshipped by the germans, when they knew of no other deities except fire and the moon.2 the island i think can be no other than britain, which at that time was only known to the greeks by the vague reports of phoenician mariners, so uncertain and obscure, that herodotus, the most inquisitive and credulous of historians, doubts of its existence.4 the circular temple of the sun being noticed in such slight and imperfect accounts, proves that it must have been something singular and important; for, if had been an inconsiderable structure, it would not have been mentioned at all; and, if there had been many such in the country, the historian would not have employed the singular number. stonehenge has certainly been a circular temp

eaning was wholly forgotten. the hypostatical division and essential unity of the deity is one of the most remarkable parts of this system, and the farthest removed from common sense and reason; and yet this is perfectly reasonable and consistent, if considered together with the rest of it: for the emanations and personifications were only figurative abstractions of particular modes of action and existence, of which the primary cause and original essence still continued one and the same. the three hypostases being thus only one being, each hypostasis is occasionally taken for all; as is the case in the passage of apuleius before cited, where isis describes herself as the universal deity. in this character she is represented by a small basaltine figure, of egyptian sculpture, at strawberry

TYSON DONALD NEW MILLENNIUM MAGIC

orld on the very small and very large scale. on the human scale of time and space, magic for the most part remains hidden, or at least unnoticed. hints of its exis- tence abound, but because the underlying principles that govern magic contradict common sense, science ignored them for as long as it could. on the level of the quantum, cause and effect break down. electrons and positrons spring into existence from the nothingness of empty space, only to suf- fer annihilation in the next instant. photons travel backwards in time. the uncer- tainty principle not only states, but actually necessitates, that it is impossible to predict both the position and velocity of a subatomic particle. whether light acts as a wave or a particle depends on how it is observed. in fact, until a subatomic partic

inty is that each possibility gives rise to its own distinct universe, and that countless branching or parallel realities exist, none of which is less real in an absolute sense than our own everyday reality. the eminent cosmologist stephen hawking has speculated that these universes may be linked to each other by an infinite number of wormholes-tunnels through space and time. wormholes have their existence on higher dimensions. superstring the- ory requires a ten-dimensional universe. all of this speculation about higher dimensions, alternate realities and travel through time would have been summarily dismissed as the ravings of lunatics only a few decades ago, and even at the dawn of the new millennium so-called mainstream science continues to deny these concepts validity because they can

iments as their only measure of what is acceptable and real. these scientists are dinosaurs, and ultimately are doomed to extinction. the author has only the highest respect for that small minority of theorists who have had the courage to break out of the prison of the experimental method and let their minds soar on wings of pure mathematics. if science is ever to approach the ultimate reality of existence, it will be through the work of these men and women who have dared to think magic thoughts and dream magic dreams. a short explanation is necessary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence o

if someone could travel through space without traveling through time, he or she would exist everywhere at once. con- versely, if someone could travel through time without traveling through space, he or she would be forever nowhere. all change is spiral. a diagonal line on the surface of the doughnut represents travel in time and space. there are an infinite number of such lines, representing the existence of things, living and non-living. each of these lines traces a short seg- ment of a spiral course that winds around the universe. these windings have two directions of movement that can only be understood in reference to the point at the center of the torus. the flow of time is outward from a perspective over the north pole of the universe, and inward from a perspective over the south po

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 magic is in learning to reach across the veil and bring the fire of the unmanifest into perceived existence. it is common in magic to speak of angels, demons, ghosts, elementals, and so on. opinions as to the nature of these various spirits differ, but generally they are regarded as possessing considerable powers of their own, which they occasionally choose to exhibit for the terror or delight of mankind. they are usually described as intelligent but lacking the spark of divinity in humans tha

TYSON DONALD SOUL FLIGHT

ert born but to become again a mortal; thou must go to earth below to be a teacher unto women and men who fain would study witchcraft in thy school" by "go to earth below" manifestation to human perceptions is intended, so that witches will be able to see and hear herodias, or aradia, allowing her to instruct them in diana's forbidden arts. until spirits manifest on the astral level, they have no existence to human 15. guazzo, compendium maleficarum, 34. 16. scot, bk. 111, chap. 16, p. 37. 17. leland, aradia, 4. 22 soul flight consciousness. there is also an echo here of the gnostic myth of sophia, goddess of wisdom, who incarnated as a mortal woman in order to aid human souls mired in ignorance to regain their divine birthright to dwell among the stars. witch's power of flight witchcraft

spina, who in his tractatus de strigibus sive malijicis told of a notary from lugano who missed his wife w.hen he arose one morning and went searching for her around his estate. he located her naked and dirty, lying unconscious in the pigsty. when he interrogated her, she tearfully admitted that during the night she had gone "on a journey."24 the blocula, insofar as it can be said to have had any existence, is clearly an astral pl.ace. the beasts supposed to have carried the witches there were astral beasts, carrying their astral forms. it is doubtful, however, that swedish witches ever traveled to the blocula, either physically or astrally, to attend large sabbat gatherings. the whole concept of the great witch sabbat was an invention of the inquisitors of the church. rossell hope robbins

screen "the sensory organs of the medium were seated in the phantom. at close approach it produced a sensation of cold, was humid to the touch and made the fingers luminous in the dark."74 this material appears in durville's book les fantdmes des vivants, and was referred to with great interest by hereward carringt n. durville concluded that astral projection proved, beyond a doubt, not only the existence of the human soul, but also the survival of the soul after death. he summed it up in two statements: 74. fodor, 100. 75. muldoon and carrington, projection of the astral body, 31-2. 68 soul flight 1. projection of the astral body is a certain fact, capable of being demonstrated by means of direct experiment. this also demonstrates to us that the living force is independent of matter, and

lativity and familiar with the weirdness of quantum mechanics, chaotic systems, and multidimensional space, the idea that an astral projection can be weighed appears quaint. we are not quite so chained to a materialistic outlook as the generation that believed that isaac newton had written all there was to know about the physics of the universe. if it were possible to weigh the astral double, its existence would long since have become an accepted fact of science. it is not, since the astral double has no material existence. it appears to be material. it can be seen, felt, even conversed with, but it is not material. it is always projected into the astral world, never the physical world. it merely appears at times to be present in the physical world. it is difficult to know how to view the

blavatsky was an accomplished spiritualist who produced many of the physical phenomena that were regarded as a necessary part of any seance at the time. she was particularly adept at apports-the sudden appearance of objects out of thin air. later it was proven that her apports were frauds. the letters supposedly written by enlightened spiritual masters known as mahatmas that regularly popped into existence over her head were found to have been slipped through a crack in the floorboards of the room above by an accomplice. in spite of the obvious fraud of her physical effects, there is little reason to doubt that she was in communication with spiritual beings, or that she received her most significant writings from them while in a trance state. even as a sickly young child, blavatsky was str

TYSON DONALD THE MAGICAL WORKBOOK

anistic view of the universe, and shifted his major to english. after graduating with honors he has pursued a writing career. now he devotes his life to the attainment of a complete gnosis of the art of magic in theory and practice. his purpose is to formulate an accessible system of personal training composed of east and west, past and present, that will help others discover the reason for their existence and the way to fulfill it. to write to the author ifyou wish to contact the author or would like more information about this book, please write to the author in care of llewellyn worldwide and we will forward your request. both the author and publisher appreciate hearing from you and learning of your enjoyment of this book and how it has helped you. llewellyn worldwide cannot guarantee t

l beneath the skin and the weight of your brain. be aware of the pressure of the floor or the towel against the back of your head. feel the softness of your hair. hold this awareness of your skull, scalp, and upper face for ten seconds or so, then relax completely and let all perception of your head slip from your consciousness. continue to breathe with a slow and regular rhythm. be aware of your existence as consciousness separate from your physical form. imagine that you lie in a comfortable posture in the bottom of a boat that floats upon the gentle stream of a river. feel the fresh air and gentle sunlight upon your skin. allow yourself to be borne along by the flowing water. continue in this relaxed state for five or ten minutes. raise your hands and apply them gently to your face so t

the planes as panes of tinted glass, it is best to remove all qualities from these visualized forms other than those necessary to define them. the point has no size or shape, only location. the line has no breadth or width, only length. the plane has no width, only length and breadth. all are colorless. rather than trying to see the void as a picture in your mind, it is better to try to feel the existence of the points, lines, and planes. this is a difficult trick to explain. it does not involve pretending to reach out in your mind with an invisible hand (although this is the simplest way to describe it, but rather, a kind of inward projection of awareness that allows you to feel the created forms as parts of yourself. when you test the infinite length of the line by reaching out in both

or a few seconds and take a deep breath. press your hands over your face and slide them down. open your eyes, relax from your standing pose, and continue on with your day. commentary the auras of other individuals are seen as colored, radiant envelopes around their bodies, but seldom felt. you are able to experience your own aura tactually. active visualization can help you to become aware of its existence. at first you produce the tactile sensations of your aura on the astral level through visualization. with practice it is possible to become sensitive enough to feel your aura without deliberately visualizing it. it is difficult to see the colors of your own aura from the perspective of your physical sight because it lies so close to your face, but you can perceive them by projecting your

e sphere of the heart-center is a symbol for the creative, empowering source within the higher self of the individual. by identifying yourself with the star through centering, you momentarily become the spiritual center of the universe. each human being resides at the center of his or her own universe, and indeed can never leave it, but this truth is usually veiled by the distractions of material existence. centering reminds us that we are always at the center of everything, in perfect union with the source of being. the visualization of the stone pillar at the start of this exercise helps to awaken an intuitive awareness of the energies involved in grounding and centering. through repeated practice of the entire exercise, you become more and more conditioned, so that after a dozen repetit

TYSON DONALD THE POWER OF THE WORD

ion. the derivation of the word is obscure, but it may have descended from the hebrew verb hayah (to be, as is implied by the words of god to moses on horeb. thus the meaning of the name may be "he who is always the same" or "he who is truly existent" or even "he who is sufficient unto himself" if a more active sense is sought, it might be "he who causes things to be" or "he who calls events into existence" another speculation, from the root hawah (sink down, fall) yields the meanings "he who causes to fall" or "he who strikes down" the name has also been connected by some scholars with the arab hawa (the void between heaven and earth, leading to the interpretation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragramm

er and symbol is never enough. in magic a thing is not made true because we say it is so; it is true because we know below the level of thought that it actually is so. the most fundamental correspondence with the name is the number four, because the name is made up of four letters. four is the number of manifest being. all the universe as we know it exists on the fourth level of creation, assiah. existence itself is assiah. therefore ihvh is the power word for the realization of purpose, a quality that makes it highly useful in practical magic. the quaternary is visually embodied in two dimensions by the square, which is a flat representation of the three-dimensional cube, mathematically the square squared, the most material of all symbols. square and cube often occur coupled with tetragra

reat symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for, respectively, air, water, and fire. there is no hebrew letter for earth, indicating that the three elements represented in the alphabet are heavenly rather than earthly. from the solid foundation of the four elements, other

y endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v elevates his twin sister, the second h, to the throne of the now barren mother, the first h, whom she replaces. her mature beauty arouses the creative lust of the v, who ascends to the throne of his father, the i. by this ascent he is transformed and his old identity "dies" or passes from existence. the renewed and fertile male-female pair in turn produce the next generation. it is interesting tq note that in ancient egypt it was the custom for the young prince to replace the dying king, his father, on the throne and marry his own sister, the princess, who became queen and took over the post of her mother. in this way, the king was forever renewed in his own blood and might be said

erity yodiah (ivdih. in human psychology, the overt banners and the sun accord with inspiration, consciousness, and will. the occult banners and the moon accord banner rings 99 with the unconscious mind, instincts, urges, habits, and the rhythms of the body. the angels of mercy are the active agents of the overt banners that convey and express the potencies of these banners in the sphere of human existence, which is the universe. the angels of severity are the active agents of the occult banners, and, in a similar manner, they express the powers of the occult banners upon human life and the greater physical world. this polarity is fundamentally the same as that which exists between the right pillar and the left pillar of the tree of the sephiroth. the overt banners are expansive, fiery, cr

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

these mythologies- remembering to discard them once they've awakened in you the true knowledge that you are beyond the circumstances of flesh and history. seek out the facts of your birth to feed your mythology with facts, create a mental list of all the historical things that had to happen in order for you to be born; for example in uncle setnakt's case the irish potato famine and the temporary existence of an ice bridge. these stories will allow you to work upon yourself and the world from the same basis as the aforementioned magi, but it will keep you from losing yourself to any mythology not of your creation (or recreation. 8. create other beings. one of the signs of godhood is the ability to create other beings. look through traditional magic systems concerning such creations- whethe

UNLEASHING THE BEAST

hio state university if this secret [of sexual magic, which is a scientific secret, were perfectly understood, as it is not by me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is peculiar to modern societies is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret- michel foucaultii aleister crowley stands out as one of those remarkably enigmatic characters who has had a tremendous impact on contemporary new religious movements, esotericism and occultism, even as he has been almost entirely ignored by academic scholarship. known in the popular pre

hinduism and buddhism, tantra does not deny the physical body or the natural world, but affirms and makes use of the flesh and the senses: the essence of the tantric cults is that by performance of certain rites of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not obsessed by the will-to-die. it is a difficult business, no doubt, to get any fun out of existence, but at least it is not impossible.[h]e implicitly denies the proposition that existence is sorrow and he form-ulates the postulate..that means exist by which the universal sorrow..may be unmasked.lxxv one of the most explicit references to tantric sexual practices in crowley's work is found in his key text for the o.t.o. ix degree rite, de arte magicka. here specifically compares the ta

all later forms of sex magic in the west -160- v. leashing and unleashing the beast: taboo, transgression and power i loathe law. it seems to me as if it were merely an elaborate series of obstacles to doing things sensibly- crowley, diary of a drug fiendxcviii transgression contains nothing negative but affirms limited being- affirms the limitlessness into it which leaps as it opens this zone to existence for the first time- michel foucault "preface to transgression" xcix so what are we to make of crowley's seemingly scandalous and deliberately shocking sexual practices? were they merely the expression of a perverse and hedonistic character who hoped to satiate every carnal desire? or were they simply a crude form of sympathetic magic designed to bring him material gain, wealth and power?

VOX SABBATUM

rcery and angelick magick. it illuminates and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from the infernal sabbat in that it is more aethyr or astral based, air and dreamlike space. the luciferian sabbat is the gathering of spirits and the psyche set free; liberation and being within the very circle of leviathan, the crooked serpent of ageless existence. lucifer is the model of the celestial or sometimes called empyrean rite as it is a focusing on self-transformation through willed direction; the black magician driven by self-determined goals to become something and transform into a godlike state. this requires isolation, introspection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the

ch under is that of divinity and beauty. those who focus on the initiatory work of lilith-az so invoke the bride of chaos in their name, the daemonic feminine being significant towards positive self-development. the name az is a conceptual view of what is the cause of concupiscence, which is connected to the buddhist term, trshna, being thirst. this is in such terms defining of desiring continued existence in time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spirits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or the darkness of hell of which she dwells. lilith az is illustrated in the book of cain, azo

WAITE ASPECTS OF MASONIC SYMBOLISM

evious position. not so. in reality, the light is restored to him in another place; he has put aside old things, has come into things that are new; and he will never pass out of the lodge as quite the same man that he entered. there is a very true sense in which the particulars of his initiation are in analogy with the process of birth into the physical world. the imputed darkness of his previous existence, amidst the life of the uninitiated world, and the yoke which is placed about him is unquestionably in correspondence with the umbilical cord. you will remember the point at which he is released therefrom- in our english ritual, i mean. i do not wish to press this view, because it belongs of right, in the main, to another region of symbolism, and the procedure in the later degrees confus

f the symbolism; it is as if the great masonic edifice were to be raised on each candidate; and if every neophyte shaped his future course both in and out of masonry, as though this were the case actually, i feel that the royal art would be other than it now is and that our individual lives would differ. part iii recurring to the legend of the third degree, the pivot upon which it revolves is the existence of a building secret, represented as a master-word, which the builder died to preserve. owing to his untimely death, the word was lost, and it has always been recognized in masonry that the temple, unfinished at the moment of the untoward event, remained with its operations suspended and was completed later on by those who obviously did not possess the word or key. the tradition has desc

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

epera willed this standing-place to appear, and it did so forthwith. the first version only mentions a heart, but the second also speaks of a heart-soul as assisting khepera in his first creative acts; and we may assume that he thought out in his heart what manner of thing be wished to create, and then by uttering its name caused his thought to take concrete form. this process of thinking out the existence of things is expressed in egyptian by words which mean "laying the foundation in the heart" in arranging his thoughts and their visible forms khepera was assisted by the goddess maat, who is usually regarded as the goddess of law, order, and truth, and in late times was held to be the female counterpart of thoth "the heart of the god ra" in this legend, however, she seems to play the par

the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree. when he appointed the foundations of the earth: then i was by him, as one brought up with him" proverbs, viii. 22 ff. having described the coming into being of khepera and the place on which he stood, the legend goes on to tell of the means by which the first egyptian triad, or trinity, came into existence. khepera had, in some form, union with his own shadow, and so begot offspring, who proceeded from his body under the forms of the gods shu and tefnut. according to a tradition preserved in the pyramid texts[fn#4] this event took place at on (heliopolis, and the old form of the legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the perso

he legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, and the effect

me. such is the legend of creation as it is found in the papyrus of nes- menu. the text of both versions is full of difficult passages, and some readings are corrupt; unfortunately variant versions by which they might be corrected are lacking. the general meaning of the legend in both versions is quite clear, and it throws considerable light on the egyptian religion. the egyptians believed in the existence of god, the creator and maintainer of all things, but they thought that the concerns of this world were committed by him to the superintendence of a series of subordinate spirits or beings called "gods" over whom they believed magical spells and ceremonies to have the greatest influence. the deity was a being so remote, and of such an exalted nature, that it was idle to expect him to int

she had used her spells on men, and was tired of exercising her powers on them, and she craved the opportunity of making herself mistress of gods and spirits as well as of men. she meditated how she could make herself mistress both of heaven and earth, and finally she decided that she could only obtain the power she wanted if she possessed the knowledge of the secret name of ra, in which his very existence was bound up. ra guarded this name most jealously, for he knew that if he revealed it to any being he would henceforth be at that being's mercy. isis saw that it was impossible to make ra declare his name to her by ordinary methods, and she therefore thought out the following plan. it was well known in egypt and the sudan at a very early period that if a magician obtained some portion of

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

] of cosmic justice appears in the arcanum eight of the tarot. indeed, only she [the priestess] can deliver the sword to the magician. thus, an initiate (the priest) without a woman cannot receive the sword. there exists the eve-venus, the instinctual woman. the venus-eve, the noble home woman. there also exist venus-urania, the woman initiated into the great mysteries and finally, we confirm the existence of the urania- venus, the female adept, the woman that is self-realized in depth. the flaming fire the flaming fire opens the seven churches of the apocalypse (seven magnetic centers of the spinal medulla. we conquer the powers of the earth with the first center (situated at the level of the sexual organs. el trabajo en el laboratorium oratorium, es una verdadera ceremonia m stica que no

twelve branches emerged from the chaos, which in alchemy is the ens seminis, the lapis philosophorum or the philosophical stone. the entire misterium magnum is found enclosed within this suma matter. the alchemist must extract the potable gold from within this universal menstrum in order to achieve the blending of the cross with the triangle. before achieving this blending, we do not have a real existence. the four bodies of sin (physical, vital, astral and mental) are controlled by the ego. the ego, the i, is not the divine being of the human being. indeed, the i is the total sum of successive i's, for instance: john the drunkard, john the lover [don juan, john the intellectual, religious john, john the merchant, young john, mature john, john the elder, etc all are a succession of i's, a

i's, a succession of phantoms that are inevitably condemned to death. the i does not constitute the whole of what the human being is. john fought in the tavern, john is now a religious man, john became a bandit; to that end, every person is a dance of johns, so who is the true john? therefore, if we do not escape from the fallacy of all of those multiple i's, we cannot be sure that we have a real existence. arcano xii hemos de estudiar ahora el arcano doce del tarot. la tradici n china habla de los diez troncos (shikan) y de las doce ramas. estos son los diez sephirotes y las doce facultades del ser humano. es necesario saber que los siete chakras y los cinco sentidos son las doce facultades. el universo sali del hoel tun chino. este es el caos primordial. los diez troncos y las doce ramas

e en la cantina, juan se volvi religioso, juan se volvi bandido; esta es una danza de juanes, cu l es el verdadero? mientras nosotros no escapemos de la multiplicidad de todos estos yo falaces, no podemos asegurar que tenemos existencia real. 83 present humans have not incarnated their immortal soul (their divine being) yet. thus, from this point of view we assure that present humans have no real existence yet. the annihilation of all of those false and mistakenly called 'centers of consciousness' is only possible by denying oneself. we become astonished when we see how so many students of occultism dress themselves with tunics (as if they were great masters) and give beautiful sounding names to themselves, when indeed they do not even have a real existence. it is necessary to annihilate t

on of all of those false and mistakenly called 'centers of consciousness' is only possible by denying oneself. we become astonished when we see how so many students of occultism dress themselves with tunics (as if they were great masters) and give beautiful sounding names to themselves, when indeed they do not even have a real existence. it is necessary to annihilate the i in order to attain true existence. do you want to drink? then do not drink; do you what to smoke? then do not smoke. did they strike your right cheek? then present your left. the supreme self-denial is found in the coitus. not to ejaculate the ens seminis in the supreme moment is an absolute sacrifice of the i; the outcome of such a denial of oneself is the awakening of the kundalini. the fire burns the evil slag19 and i

WESTERN MANDALAS OF TRANSFORMATION SR AL

es and the magical power within your own name by learning to convert any name into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and he

ust a simple belief in astrology, which was a much more ancient science. it was a more sophisticated understanding of the hermetic principle that through sympathetic correspondences one could temper or augment a planet's effects. plato applied numerology to the known elements.earth, air, fire, and water.and thought we did not invent mathematics, we only discovered it. numbers enjoy an independent existence which transcends the physical senses and belongs to the world of eternal forms or ideas. many modern mathematicians feel the same way about the "mandelbrot set" and the beautiful fractal forms it produces. one mathematician commented that "much more comes out of the structure (which produces fractals) than is put in it in the first place. one may take the view that in such cases the math

he four elements, the four directions, and the four seasons. in qabalah it is a very sacred number because the most holy name of god, ihvh, or the tetragrammaton is composed of four letters. on the tree it corresponds to chesed, or jupiter, the mundane chakra. four is the number of justice and reciprocity, echoed in the expression "a square deal" it represents structure and foundation of creative existence, as well as order, affirmation, and happiness by attainment. 5. five implies action, force, and power. it is represented by the planet mars, the mundane chakra attributed to geburah, the fifth sphere on the tree. it is also attributed to anthropomorphism in general, and one often sees the representation of a man with extended limbs in the shape of a pentagram or five-pointed star in medi

on a saturn kamea (see figure 5-a. fabre de 'olivet, the great hebrew language scholar, says that ab is "the potential sign united to that of interior activity (that) produces a root whence comes all ideas of productive cause, efficient will, determining movement and generative force (1921, p. 287. the kamea of binah/saturn chapter 5 figure 5-a: ab (3) this concept of fatherhood, or the objective existence of a productive cause being only a potentiality also finds expression in modern physics. the uncertainty principle tells us that everything is possibility until it comes in contact with an observer.that is, it becomes real when it enters into relationship; it is where subjective and objective experience meets that what we like to call reality happens. as the third sephira, binah represen

or root combinations, because they all have great power. read the other way, de 'olivet says that ba is "the sign of interior activity united to that of power (that) forms a root whence is drawn all ideas of progression, coming, passage, locomotion (p. 301. it is demonstrated in the arrow-sigil which goes the other way (see figure 5-b. what this reversed gematria can tell us is that the cause of existence, often thought of as ab, father, when reversed, implies another impulse.to find manifestation in the future. the eternal god-energy is beyond conceptualization of time, yet the changing of these two letters shows us that spirit is not only the initial cause of our existence (or figure 5-b: ba (3) the existence prior to ours, but that spirit has an evolutionary character and is manifestin

WHO ARE THE DRACONIANS

e "legends" of ancient wars between humans and "other" creatures "of a different blood" that are whispered among the native peoples of south america, australia, and africa to name just a few, but i wanted to track down something more specific, so i did some investigations and- aside from reports and even photos of human footprints found fossilized inside of dinosaurian prints, suggesting a common existence- i discovered some interesting biological facts concerning "reptilians. it seems that biologists agree that snakes ultimately mutated from lizards, and lizards from the larger "thunder lizards" or dinosaurs of ancient times. and what was the earliest dinosaur discovered? well the two contenders are the eoraptor [which gave rise to the very cunning and dexterous veloci-raptors as depicted

ians having existed contemporaneously with each other before the deluge. scientists consider alligators, crocodiles, iquanas and kimodo dragons to be relative descendants of the earlier saurians. however these "saurians" survived, and if this is the case is it possible that the more humanoid amphibeo-reptiloids who walked upright might have survived underground or in the sea. as with the possible existence of the loch ness plesiosaur for example? who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (5 of 68 [8/25/2000 17:19:57] interestingly enough, the british satanist aliester crowley claimed to be in psychic contact with the "beast" of loch ness, which he believed to be a "channel" for demonic energies which literally used the mind of "the beas

a who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (56 of 68 [8/25/2000 17:20:00] dark or foreboding one. the closer the earth's field is vibrationally to the lower fourth dimension, the more power the reptilians have over this world,and its inhabitants. satanism is not just a sickness and a perversion, although, it is that also, its main reason for existence, from the brotherhood's point of view, is to control the earth's magnetic field; to worship and connect with their reptile masters; to drink the lifeforce of their sacrificed victims; and to provide energy for the reptilians who appear to feed off human emotion, especially fear. these sacrifices are, literally, s acrifices to the 'gods, the reptilians, and they have been happening for th

WICCA WITCHCRAFT TODAY

gs. this was probably a matriarchal age, when man was the hunter and woman stayed at home making medicine and magic. historically, the matriarchal period has been tentatively dated from the middle of the ninth to the middle of the seventh millennium b.c, during which time caves, trees, the moon and stars all seem to have been reverenced as female emblems. so the myth of the great mother came into existence and woman was her priestess. probably at the same time the men had a hunter's god, who presided over the animals. later, perhaps, came the idea of a future life and thoughts of the next world as being an unhappy place unless you could attain to the abode of the gods, a sort of paradise. this was thought of as a place cf rest and refreshment where one would grow young again ready for rein

nd the witch who is a descendant of a line of priests and priestesses of an old and probably stone age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning. at times the church ignored the witch; but when the papacy became firmly established the priests treated the cult as a hated rival and tried to persecute it out of existence. the puritans also took up the work with glee, and between them they practically succeeded. from the eleventh century onwards the church had a number of dangerous rivals. the manichean doctrines were widespread in southern europe; these had many different sects but they lived peacefully side by side. they were largely synonymous with the catharists. they had their own bishops and deacons

s, of course, the 'atheist' marlowe's doctor faustus, whilst a long series of histories and plays on the theme in europe culminated in goethe's magnificent faust. it was a credulous age and the story was readily believed: no one seems to have considered whether anyone would think it worth while to suffer millions of years of torture for the sake of a few years' pleasure. there are examples of the existence of such pacts, but it is presumed that either they were based on false evidence planted to convict some poor wretch, or on the acts of stout freethinkers or madmen. bishop wilson reports a manx case in his notebook dated peel, november 29, 1720, as follows 'john curlitt of murlough, in the county of down in the parish of killough, did give himself body and soul to satan the devil, who is

ood, sealed and delivered to the devil. john curlitt' john curlitt stoutly denied writing this, saying that it had been planted on him. the bishop said it was in his handwriting and evidently believed in it but, curiously enough, seems not to have taken any legal action. this may have been a case of forgery by some enemy, or possibly done for bravado, as there were several hell fire clubs then in existence. but at that time the idea of making pacts with the devil was firmly believed in and jurists accepted the idea that if anyone were so evil as to sell his soul for money or any other reason, then it was clear proof of heresy. and heresy meant death. seemingly they did not bother to think that if they executed the criminal the devil would get his soul all the sooner. the church took measur

lage enabling the little people to vanish by diving into the bushes. the robin hood story was spread, the tale of the wonderful archer who never missed his aim. robin was a common french-english name for a spirit and hood was a frequent variant for wood, and has further been derived from the scandinavian hod, a wind god, variant of woden. robin hood, therefore, though he probably had a historical existence also, was a mythical form into which a witchleader could easily transform. he had his coven of twelve, including the high priestess, maid marian, all dressed in lincoln green. it was perhaps rather more respectable to go to a foresters' than to a witches' party. the bright young things among the saxons went and strolling friars turned up. gradually these parties evolved into the may game

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ses and words to be thought upon and not necessarily agreed with. sayings of the ancient druids (on religion) one god supreme the universe does sway with rev rence his omnipotence obey; and know, that all we possibly can name, from heav n itself originally came; let no mean thoughts of dissolution fright, or damp you spirits with the dews of night. the soul s immortal and can never die; for frail existence no vain efforts make, for fear to lose what he wants power to take. of awful vengeance ever shall be hurl d by nature s god against a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive immortal souls, that earthly bodies leave to dust th

sorrow, lamentation, dejection, and despair are painful. contact with unpleasant things is painful, not getting what one wishes is painful. in short the five groups of grasping are painful. now this, monks, is the noble truth of the cause of pain: the craving, which tends to rebirth, combined with pleasure and lust, finding pleasure here and there; namely, the craving for passion, the craving for existence, the craving for non-existence. now this, monks, is the noble truth of the cessation of pain: the cessation without a remainder of craving, the abandonment, forsaking, release, non-attachment. now this, monks, is the noble truth of the way that leads to the cessation of pain: this is the noble eightfold way; namely, right views, right intention, right speech, right action, right liveliho

their magic kept danger away. bright days and dark days were both expressions of the great mystery, and the indian reveled in being close to the great holiness. observation was certain to have its rewards. interest, wonder, admiration grew, and the fact was appreciated that life was more than mere human manifestation; it was expressed in a multitude of 261 forms. this appreciation enriched lakota existence. life was vivid and pulsing; nothing was casual and commonplace. the indian live lived in every sense of the word from his first to his last breath. chief luther standing bear teton sioux conversation praise, flattery, exaggerated manners, and fine, high sounding words were no part of lakota politeness. excessive manners were put down as insincere, and the constant talker was considered

olmes, in the naval treaty. te of piglet pg. 254 there is nothing in which deduction is so necessary as in religion, said he, leaning with his back against the shutters. it can be built up as an exact science by the reasoner. our highest assurance of the goodness of providence seems to me to rest in the flowers. all other things, our powers; our desires, our food, are all really necessary for our existence in the first instance. but this rose is an extra. its smell and its colour are an embellishment of life, not a condition of it. it is only goodness which gives extras, and so i say again that we have much to hope from the flowers. the emperor s horses the te of piglet pg. 196 a great man retains a child s mind. and, as the following story by chuang-tse shows, the great man respects the c

erfect (at least allegedly) that it is not necessary for you to merit eternal life. god: really now? that puts me in a rather enviable position, doesn t it? mortal: i don t think i understand you. god: here i am eternally blissful without ever having to suffer or make sacrifices or struggle against evil temptations or anything like that. without any of that type of merit, i enjoy blissful eternal existence. by contrast, you poor mortals have to sweat and suffer and have all sorts of horrible conflicts about morality, and all for what? you don t even know whether i really exist or not, or if there really is any afterlife, or if there is, where you come into the picture. no matter how much you try to placate me by being good, you never have any real assurance that your best is good enough fo

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he ratio of distance and size of the sun, moon, venus and mercury. 21. to this aristotle objected, but perhaps the difficulty might be solved. in this sublunary sphere, all things are not commensurate, nor is everything sensible to everybody alike. animals can be scented, and their presence definitely known, by dogs when at great distances from them, and when man is in complete ignorance of their existence. some of the ancients thought the soul had three vehicles--the terrestrial body, an aerial one in which it is punished, and an ethereal one, luminous and celestial, in which the soul abides when in a state of bliss. it may be that some one, by purification of the senses, by hereditary magical power, or by probity, or by the sacred operations of his religion, may perceive, with a terrestr

r any independent signs to typify numerical conceptions. it is with the hebrew letters as numerals that we are chiefly concerned, and to a smaller extent with greek. ancient records show that the greeks used their numbers almost exclusively for everyday purposes; while the jewish rabbis added to their practical value special peculiar purposes, and looked to them to furnish deeper views of nature, existence and doctrine. no doubt can exist that the ancient egyptians were fully aware of the wondrous mysteries which numbers are able to disclose, so, considering that greece, and neither judea nor babylon, succeeded to the empires of ancient egypt, it is a curious fact how little knowledge of the dogmas of the hierophants of sais, memphis and thebes greek literature has transmitted to us. the j

l, for a hundred, two fifties, one inverted became c, for five hundred c and l became d. hermias, the christian philosopher, author of ridicule of the gentile philosophers, quotes from the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of one signifies identity, equality, existence and preservation; it signifies living man alone among animals erect. on adding a head we make of it p, the sign of creative power (paternity, phallus, pan, the greek gods and priapus, all commencing with the vocable p. another dash added, and we have man walking, advancing, with foot set forward, in the letter r. which signifies iens, iturus, or advancing. compare unity, solus, alone, th

spirits, beings who may have influence on the destiny of man; thus the earth was inhabited by gnomes; the air was inhabited by sylphs; the fire was numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott inhabited by salamanders; and the water by undines; these are now commonly called elementals. see lives of the necromancers, w. godwin; michael maier; jacob behmen s works. the existence of elementals, scoffed at by modern education, is really suggested in a large number of places in both old and new testaments, the inspired volume of the christians. examine, for example, judges ix. 23; 1 samuel xvi. 14; psalm lxxviii 49; acts xvi. 16, xix. 13, xxvii 23; ephesians vi. 12, ii. 2. but above all, consider the meaning of the canticle benedicite omnia opera in the book of com

man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes of development and existence, the former the most diaphanous and exalted, the others becoming more and more concrete and manifest. the ten sephiroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and number. man displays 4 evil tendencies, one in opposition to each of these 4 worlds. an evil inclination, evil thoughts, evil words and evil act

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

what, it may be asked, were the views of the chald ans with respect to terrestrial life: was it a spirit of pessimism, which led them to hold this in light: esteem? or, should we not rather say that the keynote of their philosophy was an immense spiritual optimism? it appeals to me that the latter is the more true interpretation. they realised that beyond the confines of matter lay a more perfect existence, a truer realm of which terrestrial administration is but a too often travestied reflection. they sought, as we seek now, the good, the beautiful and the true, but they did not hasten to the outer in the thirst for sensation, but with a finer perception realised the true utopia to be within. and the first step in that admirable progress was a return to the simple life; hardly, indeed, a

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

ha-bahir and sefer ha-zohar, the former also transmitted as midrash rabbi nehuniah ben ha-qanah and the latter as midrash rabbi simeon ben yohai. the choice of these pseudepigraphic texts here i bracket the complex question of multiple layers of composition and redaction discernible in the literary landscape of both works, though it should be clear to the reader that i presume in neither case the existence of an original text that may be recovered or reconstructed by the canons of critical scholarship is deliberate: the midrashic disposition exhibited in the bahiric parables and zoharic homilies provides a particularly useful prism through which to consider a narratological conception of temporality that defies the doctrinaire distinction between truth and appearance, reality and imaginati

otion of sein zum tode, beingunto- death the (not)being that is(not, present all too pervasively in its absence.4 interestingly enough, this philosophic discernment, often considered elitist and removed from mundane social reality, is supported by archaeological and ethnological evidence from the dawn of human culture indicating that paleolithic humans were acutely aware of the temporal nature of existence. anthropologists have even argued that the ability to view time in its twofold dimension, the present as an outcome of the past and as a platform for the future, is one of the principal ways in which homo sapiens is distinguished as a distinct species of primate.5 even in preliterate societies the preoccupation with temporality specifically, the quest to commemorate time and thereby over

eidegger offered the following assessment: no attempt to get behind the riddle of time can permit itself to dispense with coming to grips with aristotle. for he expressed in clear conceptual form, for the first time and for a long time after, the common understanding of time, so that his view of time corresponds to the natural concept of time. 9 the first of aristotle s paradoxes renders the very existence of time impossible, since something whose parts do not exist cannot itself exist and in the case of time, its parts do not exist. the past is no longer, the future is not yet, and the present cannot be considered part of a larger whole, for, in the absence of past and future, time is dimensionless, an instant with no measurable duration and consequently erased from the imprint of memory

itions for time. alternatively expressed, the word eternally begotten clearly a stumbling block to reason since the eternal cannot be begotten nor can the begotten be eternal is the ontic source of temporality. it follows, then, that there cannot be a time when time did not exist, nec aliquo tempore non erat tempus.35 in the word, everything which begins to be and ceases to be begins and ends its existence precisely because it is the eternal reason [aeterna ratione] where nothing begins or ends, 36 the eternal law (lex aeterna) that manifests the reason (ratio) of the timeless deity in the transitory world.37 augustine opines further about this matter in his explication of john s statement concerning jesus, they sought therefore to seize him, and no one laid hands on him because his hour h

moving and resting in space. by contrast, plotinus spoke of time as the movement of a soul from one state to another. thinking time/ hermeneutic suppositions 13 in the fifth century, proclus elaborated the plotinian perspective on time in language worthy of our consideration. echoing the view that time is the measure of things in motion, proclus argued, all that is measured by time either in its existence or in its activity is in the process of coming-to-be in that respect in which it is measured by time. 86 as a necessary corollary, what moves perpetually cannot be measured by time, for it can never be said to come to be, and consequently it can have no temporal origin or end. what moves perpetually is imperishable, incomposite, and self-constituted,87 transcending all that is measured b

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

auty, her bottom half is that of an animal with bird like feet. the torah mentions lilith in an interesting phrase, wildcats shall meet with hyenas, goat-demons shall call to each other; there too lilith shall repose, and find a place to rest. there shall the owl nest and lay and hatch and brood in its shadow (isaiah 34:14) jewish folklore mentions that lilith resides in caves in another plane of existence, much different from her original journey to the red sea caves in which she bred demons. the mirror itself is the gateway for her home and from which she may emerge and possess young girls. in a magickal sense, lilith represents the lunar qualities of both woman and man, therefore possession is the conscious alignment with this fertile and seductive force. it was specifically that lilith

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

turned around i found he was bent over all right, with laughter; he said he could not see anne davies' performance being topped by anyone. while some took this attitude, others did not, and one 5=6 member of whare ra was seconded by her to form a b.o.t.a. in new zealand. the majority of the members of whare ra rejected her proposals, though for many it was touch and go for a while concerning the existence of the temple. one of the problems anne davies faced was that she abhorred the enochian tablets, and any who came under the b.o.t.a. banner would have to cease working with them. since campbell's stature was high at whare ra, he strongly objected to this proposal as he had been using the tablets for all of his adult life with no negative results. later, after some whare ra members left t

d members were simply told that the temple had dosed and that all papers had to be consigned to the flames. a huge truckload of golden dawn original, and later temple documents, were so destroyed. the rest of the papers were burnt over a three day period, which gives some idea of the extent of destruction. just after the closure of whare ra, i made some inquiries through a family friend about the existence of a golden dawn temple in the havelock north area. after a letter exchange between ex-members which drew cryptic replies about the order being finished and should be allowed to rest, i received a reply from jack taylor who took the opposite view to the negativeness we had received from the other former members. he informed us that he had been told clairvoyantly that we were to expect to

ivine white brilliance, the cross of light, healing, redeeming, illuminating. some years ago when i was first initiated into the r.r. et a.c. by jack taylor, i found myself at loggerheads with the christian viewpoint in interpreting these energies. not being a christian in the mundane sense of the word, yet being among a group of elderly devotees who considered this part and parcel of their whole existence, did have its problems. a good example of this emerged when at 5=6 level i was informed that mrs. felkin taught that the inner order grades of the golden dawn were christian. some twenty years previous, i had studied tantra and yantric meditational methods under the late vivandatta, who taught me the value of the personal and the impersonal nature of the godforms. from this, i believe th

d and the heh(f) of the sacred name "i am he that liveth but was dead, and behold i am alive for evermore, amen; that is using the name of the egyptian deity amon (or amen, who represents the ideal god force "and i hold the keys of death and of hell (because if you stand on malkuth and keep your touch with the gods, you hold the keys of that which is below) but the lower self all this time has an existence, for it certainly is not quite eliminated: it is cast forth from the nephesch, yet preserving a link with it, it goes down into the qlippoth, and in this connection, it is well to observe what may really be evil on this earth plane, may be even as a god among the demons. the words "he descendeth into hell" have such a significance. this third point then represents the attainment of the d

ittle scholarship. this of course did not apply to all temple members, but to a select few who held the main officers positions for up to twenty years with barely any interruption. by this, i mean officers who for the main part were continually reelected, during the latter part of whare ra's history. we became the recipients of their expertise, and from this teaching gradually became aware of the existence of the six main golden dawn currents. one of the strange things we found out is that while each temple officer knew of each others respective positions, few if any, had any idea of what their counterparts were doing. with taylor's influence however, we managed to gather this information collectively for operation in the thoth hermes temple. apparently, the snobbish structure of whare ra

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