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on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays

abet 55 letter name value final with value meaning power a aleph 1 ox a b beth 2 house b, v g gimel 3 camel g, gh d daleth 4 door d, dh h heh 5 window h w vav 6 nail, pin, hook v, o, u z zayin 7 sword, armor z j cheth 8 fence, enclosure ch f teth 9 snake t y yod 10 hand y, i k kaph 20 ]500 palm, fist k, kh l lamed 30 ox goad l m mem 40 \600 water m n nun 50 700 fish n s samekh 60 prop s u ayin 70 eye aa,ngh p peh 80 [800 mouth p, ph x tzaddi 90 900 fish hook tz q qoph 100 ear, back of head q r resh 200 head r c shin 300 tooth s, sh t tav 400 cross t. y w h h n e o p h y t e 0 0 57 in various places throughout the many volumes of the teachings of the golden dawn, it is stated emphatically that the hebrew letters are magical symbols. for this reason each student should learn how to form the

k through them systematically one at a time. set aside the rest of the cards. step 4 revert again to the four fold breath, calming the mind and allowing it to become blank. step 5 now look at the card selected. do not project your consciousness into the card. simply take note of every detail in the card itself. step 6 close your eyes and attempt to see the card with all its details in your mind's eye. slowly start to dismantle the card piece by piece like a jigsaw puzzle until your mind is a blank white screen. step 7 when your mind has been cleared of its inner voice and is blank, hold that nothingness for as long as you can. if your inner voice (otherwise known as the voice of the ego) has been truly silenced, then some important spiritual information may be gained. step 8 closing l.b.r

ness. i adore thee, and i invoke thee. look thou with favor upon me, who now standeth humbly before thee and grant thy aid unto the highest aspiration of my soul, that i may be enabled to accomplish the great work to the glory of thy ineffable name. amen!"step 2 visualize a brilliant white light, the size of a dinner plate, above your head, the purest and brightest that you can see in your mind's eye. taking your time to feel its presence, begin vibrating the god name eheieh. vibration should be in monotone at natural c, and elongated in the pronunciation. proceed all the vibrations between 2-4 times. step 3 keeping the ball of light bright and brilliant, visualize a line or beam of light being drawn down from the sphere above your head. move it down through your head to the region of the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

288: ut procul hercyniae per vasta silentia silvae venari tuto liceat ^ucosque vetusta religione truces, et robora numinis instar harbarici nostrae feriant impune bipennes. de bello get. 545: hortantcs his adde deos. non somnia nobis, nee volucres, sed clara palam vox edita luco est' rumpe omnes, alarice, moras' it is not pure nature-worship that we are told of here; but tacitus could have had no eye for the' mores germanorum' if their most essential feature had escaped him. gods dwell in these groves; no images (simulacra, in human form) are mentioned by name as being set up, no temple walls are reared^ but sacred vessels and altars himself on liis legs, but must finish the fight on his knees, danske viser 1, 115; so in certain places a stranger's carriage, if overturned, must not be set

g our people. the sitting on the right hand is in the bible, but not the looking down. the formulas 'qui haut siet et de loing mire, qui haut siet et loins voit (supra, p. 23) are not cases in point, for men everywhere have thought of the deity as throned on high and seeing far around. zeus also sits on ida, and looks on at mortal men; he rules from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and discerns all things, ii. 3, 277. but a widely-circulated marcheu tells us of a mortal man, whom st. peter admitted into heaven, and who, led on by curiosity, ended by climbing into the chair of the lord, from, which 07ie can look down and see all that is done on the whole earth. he sees a washerwoman steal two lady's veils, and in his anger seizes the footstool of the l

der uz getreten. wigal. 9246. an ir schoene was wol schin, daz ir der wunsch gedahte. wigal. 9281. der wunsch het sich gcneigct in ir gewalt. ibid. 904. in was der wunsch bereit. ib. 10592. des wunsches amic. ib. 7906. 8735. wen mohte da erlangen, da der wunsch inne was. ib. 10612. der wunsch het si gemachet so, imd ist ir ze kinde vrs. amur 1338 (pf. 1343. des wuoischcs ougenweicle (food for the eye) sit ir und miner sfelden spil (are ye, and the play of my delight. wigal. 8760. amur 1068 (pf. 1072. si schepfet uz des wunsches hcilctwdgc (lioly water. martina, 259 (diu hant) ist im groz, lane unde wiz, zuo der het sich der wunsch gesellct. turl. wh. 38. hie stuont (here stood) der wunsch. ib. 137^ dar an lit (therein lieth) wol des wunsches vliz. tyrol e, 3. si ist des wunsches hostez zil

ing, peeping through a hole in the garment, observes that the horse is stepping over the sea-waves. as for that heklumad'r of the hat with its rim turned up, he is our hakolberend at the head of the wild host, who can at once be turned into a gothic^ conf. tritas in the fountain, kulin in hofer 1, 290. ace. to the popiilar religion, you must not look into running water, because you look mgod's eye, tol)ler's appenzel p. 369; neither must you point at the stars with your fingers, for fear of sticking them into the angels' eyes. 2 there is a swed. miirchen of greymantle (grakappan, molbech 14, who, like mary in german tales, takes one up to heaven and forbids the opening of a lock, kinderm. 3, 407. wodan. 147 ilahdahairands, now that hakuls for (f)e\6vr]
the mention of several more. but the heavenly abode of the god was called brei&ablih, nom. pi (sa^m. 41, sn. 21-7, i.e. broad splendors, 1 the cases are hardly analogous: bseld-opr/ and regin-frtc. trans. 2 homer emphasizes the dark brows ot zeus and hera, ocfipus kvavia. conf. xevkocppvt and artemis xevko(f)pvvt, white-browed diana' germ, names of the camomile: kuhauge, rindsauge, ochsenauge (ox-eye. dalecarl. hvitet-oja (white eye, in buhuslan hvita-piga (white girl. hadu. 223 which may have reference to tlie streaks of the milky way; a place near letlira, not far from eoeskild, is said to have borne the name of brcdehlick this very expression re-appears in a poem of the twelfth century, though not in reference to a dwelling-place, but to a host of snow-white steeds and heroes advancing

3 8 INITIATION CEREMONY

it convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which lea

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

colour builds up quite spontaneously, with no apparent effort. it has also been described as a cloud of energy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final

dles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy memories for you. these might include stones or shells found on an enjoyable outing, presents from friends or family, a letter or

and so representing the cycle of death and rebirth. she is especially powerful in rituals by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daughter of ceres, is the roman form of persephone. sekhmet sekhmet is the ancient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation

fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was

ent. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and

ABRAMELIN1

ABRAMELIN2

tions for these periods. 53 concerning the two last moons. 54 it will be remarked how this point is insisted on. 55 which, apparently, should refer to the coals, and not to the censer. 56 preferably i should advise upon the western side of the altar, and facing therefore the east; also i would have the cupboard opening upon the western side, for certain mystical reasons. 57 the place of the third eye in the indian figures of gods. 58 this is apparently a slip for the seventh chapter; as the third chapter is only a short one regarding those who are fitted to undertake the operation. 59 see book i, chapter x i i. 60 because previously when he has mentioned a foregoing chapter, it has been one of those in this second book to which he has referred. 61 if the operator himself has developed the

ALEE J BOOK OF AIWASS

time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit with candles you feel are most conducive. place the likeness of the deity in plain view, at eye level, along with the sigil. 4. make sure you're seated comfortably, either on a chair or cushion. 5. fixing your eyes on the likeness of the deity, keep repeating the obvious in a forceful and compelling manner. for example "you are satan, creator of all things" do this until you are exhausted or it is time to go to sleep. 6. keep repeating this ritual. do not look for results. godform will h

mmaculate conceptions" it must be stressed that, as a race, the ancient ones come infrequently and they are not fighting a turf war in heaven as our primitive mythologies suggest. joan of arc was an incarnated daemon, as were christ and buddha, but then, so was charles manson. a juvenile nursery rhyme goes "there was a little girl, who had a little curl, right in the middle of her 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

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

it is because of this overwhelming miasma of fear that the whole subject of yoga has become obscure. a perfectly simple problem has been complicated by the most abject ethical and superstitious nonsense. yet all the time the truth is patent in the word itself (7) yoga means union. we may now consider what yoga really is. let us go for a moment into the nature of consciousness with the tail of an eye on such sciences as mathematics, biology, and chemistry. in mathematics the expression 'a' plus 'b' plus 'c' is a triviality. write 'a' plus 'b' plus 'c' equals 0, and you obtain an equation from which the most glorious truths may be developed. in biology the cell divides endlessly, but never becomes anything different; but if we unite cells of opposite qualities, male and female, we lay the f

that none but observable factors should be used in constructing a scientific theory, for we can certainly never observe the passage of light in empty space. we are only aware of light when it encouters matter. light which never encounters matter is purely hypothetical. if we do not make that hypothesis, then there is no empty space. on professor lewis's theory, when we observe a distant star, our eye as truly makes physical contact with that star as our finger makes contact with a table when we press it' 30. and did not all of you think that my arguments were arguments in a circle? i certainly hope you did, for i was at the greatest pains to tell you so. but it is not a question of argument in mr. sullivan's book; it is a question of facts. he was talking about human values. he was asking

such sublimities as are attained by those who practise magick and yoga as they should. 17. the same is true of plastic art, but evidently in much less degree; and all those who really know and love art are well aware that classical painting and sculpture are rarely capable of producing these transcendent orgasms of ecstasy, as in the case of the higher arts. one is bound to the impressions of the eye; one is drawn back to the contemplation of a static object. and this fact has been so well understood in modern times by painters that they have endeavoured to create an art within an art; and this is the true explanation of such movements as 'surrealisme' i want to impress upon you that the artist is in truth a very much superior being to the yogi or the magician. he can reply as st. paul rep

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

oubt 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. there is really better fun in life than going to the movies, when you know how to sense reality. there is beauty in every incident of life; the true and the false, the wise and the foolish, are all one in the eye that beholds all without passion or prejudice: and the secret appears to lie not in the retirement from the world, but in keeping a part of oneself vestal, sacred, intact, aloof from that self which makes contact with the external universe. in other words, in a separation of that which is and perceives from that which acts and suffers. and the art of doing this is really the art of being an ar

nd that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into

ALEISTER CROWLEY ACROSS THE GULF

l that woman, made the enquiry. then with robes rent they came running forth, crying out against the veiled one; for they found her perfect in virginity, and so was she even unto her death, as latter appeared. but the veiled one was wroth with them because of this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was t

e, he watched in the pool for the reflection of the glittering of the veil, while one by one we performed the adorations. and behind him and without stood the priests, watching for him to make a sing. this we knew not; but when it fell to me (the last) to adore that veiled one, behold! the veil glittered, and the old priest threw up his arms to signal that which had occurred. and the flash of the eye pierced the veil, and he fell from his place dead upon the priests without. they buried him with much honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

eat 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 dog-faced demons that are the messengers of the gods

s not the rightful place wherein they may be mentioned, save to warn the priest against the ambitious striving against the ancient ones of the outside, until mastery is acquired over the powers that reside within. only when adar has been obtained, may the priest consider himself a master of the planes of the spheres, and able to wrestle with the old gods. once death herself has been stared in the eye, can the priest then summon and control the denizens of death's darkly curtained halls. then can he hope to open the gate without fear and without that loathing of the spirit that slays the man. then cane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes

us the enormous larvae the wicked winds the demon that seizeth the body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, remember! he who forges images he who casts spells the evil angel the evil eye the evil mouth the evil tongue the evil lip the most perfect sorcery spirit of the sky, remember! spirit of the earth, remember! ninnkigal, spouse of ninnazu may she cause him to turn his face toward the place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism ann

azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of

rely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they ch

ALEISTER CROWLEY BOOK OF LIES

phi-alpha-lambda-eta xi-alpha the fool's knot book of lies get any book for free on: www.abika.com 127 o fool! begetter of both i and naught, resolve this naught-y knot! o! ay! this i and o-io!-iao! for i owe "i" aye to nibbana's oe.(28) i pay-pe, the dissolution of the house of godfor pe comes after o-after ayin that triumphs over aleph in ain, that is o.(29) op-us, the work! the op-ening of the eye!(30) thou naughty boy, thou openest the eye of horus to the blind eye that weeps!(31) the upright one in thine uprightness rejoiceth-death to all fishes!(32 [132] commentary( xi-alpha) the number of this chapter refers to the hebrew word ain, the negative and ani, 61. the "fool" is the fool of the tarot, whose number is 0, but refers the the le book of lies get any book for free on: www.abika

he replacing of ain by oin means the completion of the yoni by the lingam, which is followed by the complete dissolu tion symbolised in the letter p. these letters, o p, are then seen to be the root of opus, the latin word for "work, in this case, the great work. and they also begin the word "opening. i hindu philosophy, it is said that shiva, the destroyer, is asleep, and that when he o pens his eye the universe is destroyed-another synonym, therefore, for the accomplis hment of the great work. but the "eye" of shiva is also his lingam. shiva is book of lies get any book for free on: www.abika.com 129 himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishm ent of the great work-all these

ook of lies get any book for free on: www.abika.com 129 himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishm ent of the great work-all these are different ways of saying the same thing. the last paragraph is even obscurer to those unfamiliar to the masterpiece referred to in the note; for the eye of horus (see 777, col. xxi, line 10 "the blind eye that weeps" is a poetic arab name for the lingam. the doctrine is that the great work should be accomplished without creating n ew karma, for the letter n, the fish, the vesica, the womb, breeds, whereas the ey e of horus does not; or, if it does so, breeds, according to turkish tradition, a me ssiah. death implies resurrection; the illusion

r perdurabo is of the sanhedrim of the sabbath, say men; he is the old goat himself, say women. therefore do all adore him; the more they detest him the more do they adore him. ay! let us offer the obscene kiss! let us seek the mystery of the gnarled oak, and of the glacier torrent! to him let us offer our babes! around him let us dance in the mad moonlight! but frater perdurabo is nothing but an eye; what eye none knoweth. skip, witches! hop, toads! take your pleasure- for the play of the universe is the pleasure of frater perdurabo. book of lies get any book for free on: www.abika.com 147 [150] commentary( omicron) 70 is the number of the letter ain, the devil in the tarot. the chapter refers to the witches' sabbath, the description of which in payne knight should be carefully read befor

durabo. book of lies get any book for free on: www.abika.com 147 [150] commentary( omicron) 70 is the number of the letter ain, the devil in the tarot. the chapter refers to the witches' sabbath, the description of which in payne knight should be carefully read before studying this chapter. all the allusions will then be obvious, save those which we proceed to not. sanhedrim, a body of 70 men. an eye. eye in hebrew is oin, 70. the "gnarled oak" and the "glacier torrent" refer to the confessions made by many witches. i paragraph 7 is seen the meaning of the chapter; the obscene and distorted character of much of the universe is a whim of the creator. book of lies get any book for free on: www.abika.com 148 [151] 71 kappa-epsilon-phi-alpha-lambda-eta omicron-alpha king's college chapel for m

ALEISTER CROWLEY LIBER 777

g, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the

an, labus, kalab, hahab, marnes, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubrah (lion s mane, and 0 -20 sarfah (cor leonis) 20 f 20 -30 sarfah, awwa (the dog, two stars in f, and simak (spica virginis) 22 g gafar (f, i, and k in foot of f, zub ni (horns of h, and 0 -10 iklil (the crown) 24 h 10 -30 iklil, kalb (cor scorpionis, and 0 -20 shaulah (tail of h) 25 i 20 -30 shaulah, na aim (stars in pegasus, and bal

e omitted, but follow their affinities. col. xxiii. formless state (f= 4 sublime state (s= 4 reflection (r= 10 kashina (k= 10 impurity (i= 10 analysis (a= 1 perception (p= 1 40 notes 36 cols. xxxviii.-xl. the vagueness and extent of these attributions is shown in this table from agrippa,7 who is too catholic to be quite trustworthy. things under the sun which are called solary among stones 1. the eye of the sun. 9. topazius. 2. carbuncle. 10. chrysopassus. 3. chrysolite. 11. rubine. 4. iris (stone. 12. balagius. 5. heliotrope (stone. 13. 6. hyacinth (stone. 7. pyrophylus (stone. 8. pantaura. auripigmentum and things of a golden colour. among plants 1. marigold. 17. mastic. 2. lote-tree. 18. zedoary. 3. peony. 19. saffron. 4. sallendine. 20. balsam. 5. balm. 21. amber. 6. ginger. 22. musk

+ of d k u unexpected event, a bold woman. 45 6 0 c of 9 tzhui collected, docility. 46 0 3 9 of d shbng advance and ascent. 47 6 2 c of! khwbn straightened, distressed, x carcer, growth restricted. 48 2 3= of d tzing a well, self-cultivation. notes 48 figure. nature. name. divination and spiritual meaning. 49 6 5 c of! ko change 50 5 3! of d ting a caldron, a concubine, flexibility, quick ear and eye. 51 4 4 b of b kbn ease, development, moving power, thunder. 52 1 1 e of e kan peace, a mountain. 53 3 1 d of e kien fortunate marriage, gradual advance, goose. 54 4 6 b of c kwei mei unfortunate marriage (of a younger sister before the elder. 55 4 5 b of! fbng large, abundant, progress. 56 5 1! of e l strangers. table of correspondences 49 figure. nature. name. divination and spiritual meanin

een in enochian chess, the name is spelt i#haourey in crowley s notes. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected (e.g. line 12 read aupu the hips. the planets are referred according to the attributions in agrippa (tom. ii cap. x; hence the duplication of left and right eye, ear and nostril. line 15. budge has hands. line 32 bis. the hebrew is alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) b venus c phoebu

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ome with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pa

hed facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to t

which open the third part "behold! he is in me, and i am in him" at this moment, he loses consciousness of his mortal being; he is that mental image which he previously but saw. this consciousness is only complete as he goes on "mine is the radiance wherein ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightnings of mine eye: ever rushing on in the splendour of the daily glorified ra- giving my life to the treaders of earth" this thought gives the relation of god and man from the divine point of view. the magician is only recalled to himself at the conclusion of the 18 third part; in which occur, almost as if by accident, the words "therefore do all things obey my word" yet in the fourth part, which begins "theref

ial as "der tus, bacchus: tial vehicle: reine thor" who knows diphues: sexually: nothing. horus. etc: undevelop: christ-bacchus as the: ed. life: innocent babe, pursued: i.e. the: by herod-here: organ of: hercules strangling: possible: the serpents. the: expression: unconscious self not: yet determined in any: direction: the devil :xv :ayin (an: 70:capricornus :parzival in black armour (baphomet: eye) en (an earthy: ready to return to throned: glish a, or: sign ruled: montsalvat as redeemeradored by: o more or: by saturn: king: horus come to male& fe: less: the: mars exalt: full growth. christmale. see: bleat of a: ed therein: bacchus with calvary- eliphas: goat, a'a: sexually: cross kithairon- levi's de: male: thyrsus. sign: love: i.e: the instinct: to satisfy: godhead by: uniting it: wit

silence. cloak these symbols are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalted "devil (also the "other" secret eye) by the formula of the initiation of horus elsewhere described in detail. this "devil" is called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set, abrasax, adad, adonis, attis, adam, adonai, etc. the most serious charge against him is that he is t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ray madam (dial numbers at random: the results are often surprisingly delightful) besides, i didn't ask you to invoke a supersensible (what a word! meaning) being right away, or at any time: that supersensible is getting on my nerves: do you mean "not in normal circumstances to be apprehended by the senses" i suppose so. in a word: do fix a convenient season for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for

ther of them as anything but complex. and the point-event tells us nothing whatever about either; both, as herbert spencer and god knows how many others have shown, unknowable; it stands by itself, alone and aloof. it has happened; it is undeniably reality. yet we cannot confirm it; for it can never happen again precisely the same. what is even more bewildering is that since it takes time for the eye to convey an impression to the consciousness (it may alter in 1,000 ways in the process) all that really exists is a memory of the point-event. not the point-event itself. what then is this reality of which we are so sure? obviously, it has not got a name, since it never happened before, or can happen again! to discuss it at 33 all we must invent a name, and this name (like all names) cannot p

als, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then, suppose the pentagram gets busy, 13 x 5= 65, what then? now don't you dare to come round crawling to me for the answers; wor

and adorations come in. magic without tears get any book for free on: www.abika.com 133 it is not a concentration-practice proper; i haven't a good word for it "background-concentration" or "long-distance-concentration" are clumsy, and not too accurate. it is really rather like a public school education. one is not constantly "doing a better thing that one has ever done" one is not dropping one's eye-glass every two minutes, or being a little gentleman in the act of brushing one's hair. the point is that one trains oneself to react properly at any moment of surprise. it must become "second nature" for "do what thou wilt shall be the whole of the law" to spring to the forefront of the mind when one is introduced to a stranger, or comes down to breakfast, or hears the telephone bell, or obse

se. then fra. p. said "oh, if i could only dictate a book like the tao teh king" then he close his eyes as if meditating. just before i had noticed a change in his face, most extraordinary, as if he were no longer the same person; in fact, in the ten minutes we were talking he seemed to be any number of different people. i especially noticed the pupils of his eyes were so enlarged that the entire eye seemed black (i tremble so and have such a quaking feeling inside, simply in thinking of last night, that i can't form letters. then quite slowly the entire room filled with a thick yellow light (deep golden, but not brilliant. i mean not dazzling, but soft) fra. p. looked like a person i had never 31 magic without tears get any book for free on: www.abika.com 176 seen but seemed to know quite

ALEISTER CROWLEY MEDITATION

d all the emotional faculties are thrown into a sort of ecstasy by an occurrence which overthrows the mind, and makes the rest of life seem absolutely worthless in comparison. good literature is principally a matter of clear observation and good judgment expressed in the simplest way. for this reason none of the great events of history (such as earthquakes and battles) have been well described by eye-witnesses, unless those eye-witnesses were out of danger. but even when one has become accustomed to dhyana by constant repetition, no words seem adequate. one of the simplest forms of dhyana may be called "the sun" the sun is seen (as it were) by itself, not by an observer; and although the physical eye cannot behold the sun, one is compelled to make the statement that this "sun" is far more

ity. somebody or other has an excellent story of four quite reliable men who were on the look-out for a murderer, and had instructions to let no one pass, and who all swore subsequently in presence of the dead body that no one had passed. none of them had seen the postman. the thieves who stole the "gioconda" from the louvre were probably disguised as workmen, and stole the picture under the very eye of the guardian; very likely got him to help them. it is only necessary to believe that a thing must be to bring it about. this belief must not be an emotional or an intellectual one. it resides in a deeper portion of the mind, yet a portion not so deep but that most men, probably all successful men, will understand these words, having experience of their own with which they can compare it. th

e there "at the time when he would normally do the forbidden thing" to warn him against its repetition. there will thus be a clear connection in his mind of cause and effect, until he will be just as careful in avoiding this particular act which he has consciously determined, as in those other things which in childhood he has been trained to avoid. just as the eyelid unconsciously closes when the eye is threatened<people in the world who were not blind> so must he build up in consciousness this power of inhibition until it sinks below consciousness, adding to his store of automatic force, so that he is free to devote his conscious energy to a yet higher task. it is impossible to overrate the value of this inhibition to the man when he co

ral fables have to be very carefully constructed, or they may prove dangerous to those who use them. you will remember bunyan's passion and patience: naughty passion played with all this toys and broke them, good little patience put them carefully aside. bunyan forgets to mention that by the time passion had broken all his toys, he had outgrown them. karma does not act in this tit-for-tat-way. an eye for an eye is a sort of savage justice, and the idea of justice in our human sense is quite foreign to the constitution of the universe. karma is the law of cause and effect. there is no proportion in its operations. once an accident occurs it is impossible to say what may happen; and the universe is a stupendous accident. we go out to tea a thousand times without mishap, and the thousand-and

ALEISTER CROWLEY SEPHER SEPHIROTH

n: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84)

victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gone who knows h) ynw(dy a walking shoe l(n thine eye( gis h written. see 160& i.r.q. 652) kny( nest nq to darken, dim mm( wing, skirt; winged pnk 151 hyh) spelt in full hh dwy hh pl) hwhy of the gods is one hwhy dx) hwhy myhl) hwhy the fountain [of living waters (jer. 17:13) hwqm a standing upright, stature hmwq jealous )nq 152 the bringing-forth one )ycwmh residence, station bycn 154 elohim of lives (cf. 149) myyx myhl) 155 adonai the king: a d

myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps. 8:1) ryd) hm declined; ill-humoured rs to gather, draw together mcmc 261 he bound; an obligation, a prohibition rs) abhorrence, abomination (is. 66:24) nw)rd festival prayer book rwzxm 262 lofty nwrh) severities n)rwbg terrible )rwnh chambers, rooms myrdx eye to eye (i.r.q. 645) ny(b ny( 263 gematria )yr+mg pained srg 264 gemanations h (lit. gcarvings h; cf. 224) myqwqx footprints (foot fs breadth (deut. 2:5) krdm a straight row rds channels, pipes my+hr 265 architect lkyrd) broke down srh a cry of the heart; anguish, anxiety hq(c 266 contraction mwcmc 267 illicit, forbidden rws) the merkabah: a chariot; a seat, throne hbkrm 268 stones of the sling

) folk, people (ar; gimpurities h. from #n, gto be weak, sick h) y#n) foundations (ch) ny) the mountain zion nwyc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule k#ym 371 siniste

le animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, vau= ww; cf. 628 and 643 :r:w) male and female created [they them (gn. 1:27) m)rb hbqnw rkz a day of feast *bw+ mwy 634 worn-out; beggars *mykd 635 son of the dawn: the morning star

ALEISTER CROWLEY THE HEART OF THE MASTER

e heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. june 21, 1985 e.v. sun in cancer moon in leo an 81 e.n* the heart of the master by khaled khan (aleister crowley) i. the vision penumbra. i am one of a concourse. all, or nigh all, seem fallen into heaviness, not from exhaustion of labour, but from lethargy. the plain is vast beyond eye to mark it's bounds, even were not all dark with blight of fog and thick with marish damp. a few of us are half awake, gaze dumbly on the east. no light responds. alas for me who am too much alive with the horrible and hopeless ache for sleep of one half-drugged! dazed, stupified- i know not who i am- i know not whence i came- i know not whither i go. vaguely i say within my dull heart: i must

sma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded some delight. he wears a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and j

n. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all t

f one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely from the vase in thy right hand, and lose no drop! hath not thy left hand a vase? transmute all wholly into the image of thy will, bringing each to its true token of perfection! dissolve the pearl in the wine-cup: drink, and make manifest the virtue of that pearl! xv with thy right eye create all for thyself, and with the left accept all that be created otherwise! the heart of the master get any book for free on: www.abika.com 13 xvi break down the fortress of thine individual self, that thy truth may spring free from the ruins! xvii use all thine energy to rule thy thought: burn up thy thought as the phoenix! xviii let the illusion of the world pass over thee, unheeded, as

ed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below was written: with us two thousand years is as one day. then my instructer showed me that the brotherhood send forth one of their fellows every two thousand years, bringing one word to serve mankind as a new formula of magick, that it may take one further step on the long road that leadeth to per

ALEISTER CROWLEY THE I CHING

y. dry plains they cross- it needs a vigorous wing! they reach the trees, and rest; but not too high. at last they gain the goal of traveling; see on broad heights their feathers glittering. 54 the kwei mei hexagram fire of water- kwei mei: to give first younger daughters- ill course. don't start with the carriage in front of the horse. go to it, ye cripples! i'll hold your crutches. blind of one eye? be as chaste as a dutchess! now, younger sisters there's scrubbing to do! better postpone matrimonial clutches! think of ti-yi and his sisters anew! no meat on the chops, and no beans in the stew. 55 the fang hexagram fire of sun- fang: large, abundant; now care's night is done. shed forth thy glory as the noonday sun. first meet thy mate, then multiply thy force. be humbly loyal in obscurity

ost loyal to men most sincere; but failure's for sky-soaring chanticleer! 62 the hsiao kwo hexagram fire of earth- hsiao kwo: exceeding in small things i've heard to soar too high is risky for the bird. the issue's evil when birds soar too high; the wisest course is humble loyalty. without precautions, enemies assail; but adaptation and sound care prevail. birds in a cave- sure marks for archer's eye! ambition, in bad times, is lunacy. hsiao kwo: excessive trifles; but beware in great things not to trust thyself to air. winged though thou be, soar not too rashly high! let not self seeking out run loyalty! men be incaution ask their foes to assail; tact and adroitness helps one to prevail. at easiest mark, let thine arrows fly! uncurbed ambition courts calamity. 63 the ki zi hexagram moon o

force needed! to stop the first leak, vigilant and ready. small works wrought wisely are most surely speeded! rash violence drowns in dark disaster's eddy. 64 the wei zi hexagram sun of moon- wei zi: work ruined! ah so nearly crossed the stream! step slackly once, and all is lost! is thy force equal to thy task? else try not! retire in the face of overwhelming odds. to the world's mote thine own eye's beam apply not! war patient through persistent periods! so win to fortune, fame and flame that die not; masterful, modest, feast thou with the goeathe law of liberty get any book for free on: www.abika.com 1 the law of liberty by aleister crowley get any book for free on: www.abika.com the law of liberty get any book for free on: www.abika.com 2 liber dcccxxxvii- the law of liberty by aleist

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ed on definitions involving this conception. for example, it is fundamental to admit the identity of 2 plus 1 with 1 plus 2. the book of the law presents an altogether different conception of the nature of number. mathematical ideas involve what is called a continuum, which is, superficially at least, of a different character to the physical continuum. for instance, in the physical continuum, the eye can distinguish between the lengths of one-inch stick and a two-inch stick, but not between these which measure respectively one thousand miles and one thousand miles and on inch, though the difference in each case is equally an inch. the inch difference is either perceptible or not perceptible, according to the conditions. similarly, the eye can distinguish either the one-inch or the two-inch

phi and k are both positive integers, which is the general magical formula in our cosmos "come forth- from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuith. but above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? al i,13 "i am above you and in you. my ecstasy is in yours. my joy is to see your joy" the old comment 13. this doctrine implies some mystic bond which i imagine is only to be understood by experience; this human ecstasy and that divi

oy the instruments of perception which we at present possess, recognizing that they are no more than personal prejudices which limit and delude us in every way. our senses assure us that the earth is flat, and that the sun moves across it, until we amend their assertions by the aid of instruments, and of reason. yet the astronomer with his telescope is no less arbitrary than the cave-man with his eye. we are like the snark in the barrister's dream, witnesses, lawyers, and judge in one. we have no standard independent or ourselves; and we know only too well that our witnesses, the senses, are neither competent, clear, trustworthy, intelligent, or even capable of giving evidence on the actual issues. the mid is in even worse plight. obviously, its judgments must be based on its own laws, and

nt" i must confess that i was amazed with every amazement when so the the eminent astronomer failed to follow up this brilliant outburst by turning the devastation of his artillery upon the ramparts of the citadel whose outlying defenses he had shattered with such stupendous thunderbolts. now came it that the very act of detecting so subtly, and removing so skillfully, the mote in his neighbour's eye, did not suggest to him that he might be incommoded by the beam of his own? aware of the errors introduced into his calculations by the comparatively steady, regular, and imperceptible motion of his earth-borne body, how not to be stricken aghast to contemplate the possible consequences of taking, as a fixed and absolute point for the base of his triangulations, and unknown and uncontrollable

reasonable idea. he will be, all unawares, the tool of some superior intelligence "mr. scogan chuckled maliciously: it was as though he were taking a revenge, in the name of reason, on the enthusiasts 'from their earliest years, as soon, that is, as the examining psychologists have assigned them their place in the classified scheme, the men of faith will have had their special education under the eye of the intelligences. moulded by a long process of suggestion, they will go out into the world, preaching and practicing with a generous mania the coldly reasonable projects of the directors from above. when these projects are accomplished, or when the ideas that were useful a decade ago have ceased to be useful, the intelligences will inspire a new generation of madmen with a new eternal trut

ALEISTER CROWLEY THE SWORD OF SONG

ther die than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor brain to stop betimes: they all get drunk alike. the first step, i am master not to take. this is surely the apotheosis of wilful ignorance! we may think, perhaps, that browning is hedging when, in the last paragraph, he says: for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say, this is blougram and not browning. browning could h

est 610 of all your memories? they say you paint i think you should one day take me to seek your studio tell me, when all your work goes right, painted to match some inner light, 615 what of the outer world you know! surely, your best work always finds itself sole object of the mind s. in vain you ply the brush, distracted by something you have heard or acted. 620 expect some tedious visitor your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! 625 i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning s flower* see his remarks upon the rational piano, the the conclusions to which the evidence of its senses would lead it. p

he same thing. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. a.c. notes 65 told, that by akasa is mean the chitakasa. the chitakasa is situated in the third eye, i.e, in the brain. by assuming higher dimensions of space, we can assimilate this face to realism; but we have no need to take so much trouble. this being true for the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-change

ill. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley. a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra. a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution o

lowly receding, yet never so far as to permit us to unveil the awful and impenetrable adytum of consciousness, or that of matter, must one day be suddenly widened by the forging of a new weapon. huxley and tyndall have prophesied this before i was born; sometimes in vague language, once or twice clearly enough; to me it is a source of the utmost concern that their successors should not always see eye to eye with them in this respect. professor ray lankester, in crushing the unhappy theists of the recent times controversy, does not hesitate to say that science can never throw any light on certain mysteries. even the theist is justified in retorting that science, if this be so, may as well be discarded; for these are problems which must ever intrude upon the human mind upon the mind of the s

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of a 49 sturdy policeman. he did not look like a criminal: he was tall, thin and badly dressed in a suit of rusty black, which seemed to float about his meagre person; his complexion was tallowy-white, like the sprouts of potatoes which have been kept a long time in a dark cellar; he seemed about sixty years old. but he had none of the furtive glances of the criminal; none of the uneasiness: his eye rested on mine and passed aside with calm indifference, contemplative and not alarmed. the workman who was produced by the police in support of the charge of fraud amused me. he was a young man, about middle height, and dressed in corduroys, with a rough jacket of dark tweed. he was a bad witness: he hesitated, stopped and corrected himself, as if he didn't know the meaning of any words except

omes busier, i often think "one day i had a notable visit. a man came in to get a pair of spectacles made: a remarkable man. he was young, gay and enthusiastic, with an astonishing flow of words, an astonishing brightness of speech and manner. he seemed to light up the dingy old shop with his vivacity and happy frankness. he wanted spectacles to correct a slight dissimilarity 63 between his right eye and his left, and he had been advised to come to me by sir william creighton, as the glasses would have to be particularly well made. i promised to work at them myself, and on that he burst out"'i shall be very curious to see whether perfect eyes help or hurt my art. you know i am a painter' he went on, throwing his hair back from his forehead 'and each of us painters sees life in his own way

o great, everything became blurred again "my researches had reached this point, when the pair of old claude- glasses came into my hands. i saw at a glance that the optician of the eighteenth century had no knowledge of my work. he had contented himself, as rossetti had guessed, with colouring the glasses very delicately and in several tints; in fact, he had studied the colour-peculiarities of the eye as i had studied its form-peculiarities. with this hint, i completed my work. it took me only a few days to learn that rossetti's view of colour was just as limited, or, i should say, just as peculiar, as his view of form; and, when i once understood the peculiarities of his colour-sight, i could reproduce them as easily as i could reproduce the peculiarities of his vision of form. i then set

nd red a higher reading; and by means of this new standard, i discovered that man's range of vision is not even placed in the middle of the register of heat, but occupies a little space far up towards the warmer extremity of it. there are thousands of degrees of cold lower than blue and hundreds of degrees of heat above red. all these gradations are doubtless represented by colours which no human eye can perceive, no human mind can imagine. it is with sight as with sound. we know now that there are noises louder than thunder which we cannot hear, the roar that lies on the other side of silence. we 76 men are poor restless prisoners, hemmed in by our senses as by the walls of a cell, hearing only a part of nature's orchestra and that part imperfectly; seeing only a thousandth part of the co

ing the center of this crescent. the right paw of the lion touches the lower quarter of this crescent with talon tips only. these two crescents are so aligned that their horn tips could be connected by parallel lines about 45 degrees from the horizontal, upper to the left and lower to the right. the lion is green on white with gold accents, tail arched upward in a crescent and tipped in gold. the eye is red and the tongue extends in red as well. there are black accents about the edges of the mane and below the chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyria

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present brain, till that marvellous structure is like some ancient palimpsest- a piece of paper on which, as old writing faded out, another and yet another written screen has been superimposed. by our purblind eyes only the last record can be read, but there are ways by which all those ancient faded writings can be made to appear; and this is how it is done. to read those faded writings we use an eye whose sensitivity to minute shades of colour and texture is far greater than our own; a photograph is taken of the paper, on plates prepared so as to be specially sensitive to minute shades of colour, and, according to the exposure given, the time the eye of the camera gazed upon that sheet of paper, another and another writing is impressed upon the sensitive plate used, and the sheet of paper

minute shades of colour and texture is far greater than our own; a photograph is taken of the paper, on plates prepared so as to be specially sensitive to minute shades of colour, and, according to the exposure given, the time the eye of the camera gazed upon that sheet of paper, another and another writing is impressed upon the sensitive plate used, and the sheet of paper, which to the untrained eye of man bears but one script, yields up to successive plates those lost, ancient, faded writings, till all are made clear and legible. so it must be, if we think, with this memory of man; with all the multiple attributes of that infinitely complex brain-structure. all that the normal mental vision of man can read there is the last plain writing, the record of this present life. but every record

iting on the book of their minds was yet clear and legible; because in their last birth that one particular set of sankh ras was so powerful that its record could still be read. and thus we all have, here in our present brains,the faded records of all our interminable series of lives; a thousand, tens of thousands, crores upon crores of records, one superimposed over another, waiting only for the eye that can see, the eye of the trained and perfected memory to read them to distinguish one from another as the photographic plate distinguished, and the way so to train that mental vision is as follows- you sit down in your place of meditation, and you think of yourself seated there. then you begin to "think backwards" you think the act of coming into the room. you think the act of walking towa

palm. hb:peh-final hb:koph 21 253 libra hb:mem-final hb:yod hb:nun hb:zain hb:aleph hb:mem ox goad. hb:dalet hb:mem hb:lamed 22 276 water hb:mem-final hb:yod hb:mem water. hb:mem-final hb:yod hb:mem 23 300 scorpio hb:bet hb:resh hb:qof hb:ayin fish. hb:nun-final hb:vau hb:nun 24 325 sagittarius hb:taw hb:shin hb:qof prop. hb:koph-final hb:mem hb:samekh 25 351 capricornus hb:yod hb:dalet hb:gemel eye. hb:nun-final hb:yod hb:ayin 26 378 mars mouth. hb:heh hb:peh 27 406 aquarius hb:yod hb:lamed hb:dalet fish-hook. hb:yod hb:dalet hb:tzaddi 28 435 pisces hb:mem-final hb:yod hb:gemel hb:dalet back of head. hb:peh-final hb:vau hb:qof 29 465 sol head. hb:shin hb:yod hb:resh 30 496 fire hb:shin hb:aleph tooth. hb:nun-final hb:yod hb:shin 31 528 saturn tau(as egyptian. hb:vau hb:taw 32 earth hb:tz

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changels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the sea

rrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles o

pices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed, blessed, blessed be thou for ever! thy shadow is as great light. thy name is as the breath of love across all worlds. illustration on page 5 approximat

ters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four el

, which has become as a raging flame. and he roareth in an unknown tongue. but this is the interpretation thereof: let the stars be burnt up in the fire of my nostrils! let all the gods and the archangels and the angels and the spirits that are on the earth, and above the earth, and below the earth, that are in all the heavens and in all the hells, let them be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crow

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lmond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole f

at i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or sacred posture) having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stretched out resting on their respective knees; my thumbs joined eac

into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stretched out resting on their respective knees; my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my ro

ing of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one's knowledge becomes far greater than a single glance can make it. 21 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yogi is to say that he watches his

ibra; and, though right enough in its own plane, is a dog-faced demon in this operation. is it, though? i am so blind that i can no longer decide the simplest problems. else, i see so well, and am so balanced, that i see both sides of every question. in chess-blindness one used to abjure the game. i never tried to stick it through; i wish i had. anyhow, i have to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord shiva, open thou the eye upon me, and consume me altogether in its brilliance! destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to q

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and that "all others" are devils that would tempt and seduce him. thus it happens that until you become god, god himself is in reality the tempter, satan, and the prince of darkness, who, assuming the glittering robes of time and space, whispers in our ears "millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me" thus god at the outset comes to us and like the old witch in "cinderella" strews innumerable lentils before us to count- but begin! and soon you will find that you have left the kitchen of the world behind you and have entered the enchanted palace "beyond" it is all very difficult and complex at first; it is rather like a man who, setting out by a strange road to visit the ca

he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye- the consuming of the darkness. he who dismisses paracelsus with a twopenny clyster, or raymond lully with a sixpenny reprint, is not a fool, no, no, nothing so exalted; but merely a rabbit-brained louse, who, flattering himself that he is crawling in the grey beard of haeckel and the scanty locks of spencer, sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines

n-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it

e, the adoration of the king of fire is made, and the prayer of the salamanders is rehearsed, and in the name of tetragrammaton tzebaoth the temple is closed in the grade of 4= 7. in the space of seven months from a mere student in the mysteries, p. had risen to the grade of philosophus in the order of the golden dawn. a light had indeed been 283 winnowed from the husks of darkness, and now as an eye of silver it glided over the dark face of the waters. chaos was taking form- red, vague and immense. he had passed through the ritual of earth, air, water, and fire, and now it was left to him to pass through the ritual of the portal, or the ritual which completes the four elemental rituals by a fifth, the ritual of the spirit, before he could pass from the first order to the second. this ritu

to flowers of weird and wonderful beauty. and so we find, as far back as the beginning of november 1899, the commencement of a series of extraordinary visions as wild and involved as many of those of blake or st. francis. but before entering upon these visions, it will be necessary to explain that by a vision we mean as definite a psychological state and as certain and actual a fact to the mental eye, as the view of a landscape is considered to be to the physical eye itself. and so when we have occasion to write "he saw an angel" it is to be taken that we mean by it as 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 i

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w of my long-legged, fair-haired lad, who frequently sucked his finger- son of oedan, son of audan, the paw of the big red-haired lad who badly kept the watch last night. the watchman surmised that the beautiful woman who now stood before him was a "spirit from the vasty deep" and 346 resolving to kill her, hurried off for his weapons. she saw him, fled towards the sea, and in the twinkling of an eye assumed the guise of a seal and plunged beneath the waves. although tales about sea-trows and mermaids are still plentiful in the islands of orkney, the land fairies are acknowledge to have departed for ever. this is the story of their departure as it has been pieced together by mr. r. menzies fergusson. once upon a time, many years ago, the trows became dissatisfied with their residence upon

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svb figvra vi a. a. publication in class b. imprimatur: d.d.s.praemonstrator o.s.v.imperator n.s.f.cancellarius illustration facing page 12: the signs of the grades. these are arranged as ten panels* these are all halftone photos of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is botto

echoes" will be so loud that the whole chain is shattered; the cat-echo becomes 46 the dominant, and its harmonics (or inharmonics) themselves usurp the throne- and so on and so on- through countless ages of insane hallucination. the same criticism applies to space; for in practice we judge of space by the time required to pass through it, either by the small angular or focussing movements of the eye or by our general experience. so that if i cross a room, and think a million thoughts on the way, the room seems immense. it is by the tedium of the journey, not by any hallucination of the physical eye, that this illusion is produced. in writing my notes on one occasion i found that my right arm (which of course is not in the line of vision at all, normally) was many thousands of miles in ext

vert a philosopher? yet must he try. 51 ix "for being furnished with every kind of armour, and armed, he is similar to the goddess- zoroaster. my dear professor, how can you expect me to believe this nonsense about bacteria? come, saith he, to the microscope; and behold them! i don't see anything. just shift the fine adjustment- that screw there- to and fro very slowly! i can't see- keep the left eye open; you'll see better! ah- but how do i know. oh, there are a thousand questions to ask! is it fair observation to use lenses, which admittedly refract light and distort vision? how do i know those specks are not dust? couldn't those things be in the air? and so on. the professor can convince me, of course, and the more sceptical i am the more thoroughly i shall be convinced in the end; but

, hua, iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can one say, save that the universe, as previously known through atmadarshana, is annihilated? yet the negation of this phrase is only apparent; the sense is that all that negative atmadarshana is destroyed; it is only an illusion that goes. yet there is indeed nothing in its place- and the only way to expr

him, as that supreme one, continue to meditate with intense force upon himself, until his sphere is entirely filled with the single thought. lastly, if this, the male energy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one, with intense longing rendered passionless by the certainty that he will come. 83 then, it may be, the eye will open upon him, and the tomb of his pyramid be unsealed. it is impossible in a few words to explain thoroughly this eclectic system; for each act and thought of the ritual demands an expert teacher, and even a good pupil might study for years before mastering the method. by which time he might not impossibly have discovered one of his own. howbeit, i must do my best; and if by that best i

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me was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emergent second line, length 17mm. the second line extends to the right from the truncated first at about 5 degrees below the horizontal, its right end is rounded and its

universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu

i am he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wings! ye that follow the bier to the place of rest. ye that mourn osiris in the dusk of things! behold he is in me and i in him! i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o

rtal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and tha

neel in the sign of his rising, and seeth again the cross, not now of suffering, but only of light. the god in his glory sayeth "i am amoun, the concealed one" not only osiris the justified. at the coming of that glory they bow and shade their eyes from its brilliance: for what are the sun and moon to abide his presence? but now the sun and moon are apollo and artemis, osiris and isis; the divine eye is formulated from the light of those eyes that are but as darkness, and the osiris saith in very truth "before i was blind: now i see" 232 the great light dawns, the flashing brilliance of the all-pervading spirit of the gods descends: the divine spirit is upon him, and all bow in adoration of that white glory. the osiris stands, and by that sign uniteth himself with that light. he faces the

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he previous evening during my meal, while waiting for my train in london. i was perfectly certain about that stain; i knew where it was. i could not find it. this is a trifle, no doubt, and i took it as such, at first. i do not. now. now that i remember. i must have washed my clothes according to the orders "yet i am not the murderer, monsieur. if you could see me you would dismiss all doubts. my eye is a truthful organ. but of course you cannot; and there is an end of the matter "shall we go back to the beginning? well, suppose we do. who is that human creature "qui languit sur la paille humide d'un cachot" a neighbour! the very man who ought not to be suspected. does ever a neighbour kill a neighbour in that way, for such a vague reason? it is sheer madness. madness. madness "and i will

their work in the future. if they would only train themselves instead of exercising patience on fraudulent people, whose exploits no sane person would believe if god himself came down from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e. waite. w. rider and sons, limited. mr. waite has written a book on fortune-telling, and we advise servant- girls to keep an eye on their half-crowns. we have little sympathy or pity for the folly of fashionable women; but housemaids need protection_ hence their affection for policemen and soldiers_ and we fear that mr. waite's apologies will not prevent professional cheats from using his instructions for their frauds and levies of blackmail. 320 as to mr. waite's constant pomposities, he seems to think that the obscure

in his other translations is altogether admirable, adding a delightful wit to ripe scholarship, and illuminating comment to rational criticism. a. c. the open road (monthly. c. w. daniel) is apparently the organ of mrs. boole. we leave it at that. a. quiller. the blue bird. translated by alexander texeira de mattos. methuen. 1"s" net. was it merely an unfortunate accident? as i opened the book my eye fell on these words "they are my apples and they are not the finest at that. they will all be alike when i am alive. my memory of the play_ sole comrade of my wanderings in the sahara_ said no! no! so i turned up the passage, and read "toutes seront de m me quand je serai vivant" my memory was right, and mr. de mattos had completely failed to grasp the sense of a simple sentence of eight easy

as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystalline dew of creative effulgence; and fluttering as a dove betwixt day and night, it vibrated forth a lustral crown of glory. 1. and out of the blinding whiteness of the crown grew an eye, like unto an egg of an humming-bird cherished on a platter of burnished silver. 2. thus i beheld thee, o my god, the lid of whose eye is as the night of chaos, and the pupil thereof as the marshalled order of the spheres. 7 3. for, i am but as a blind man, who wandering through the noontide preceiveth not the loveliness of the day; and even as he whose eyes are unenlightened beholdeth not the

rushlight in thine abode, and be consumed in the unutterable joy of thine everlasting rapture. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleav

ALEISTER CROWLEY EQUINOX EQ I 3

spirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources. a ribbon is attached to the cross. to the right is a standing book, evidently crowley's magical diary. this book is b

can leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constanc

the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupi

bandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. all_ as i offered half in jest, sceptic_ was torn away from me. not without pain! they slew my child, dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to

k aflame with fairies' feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another's thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master's eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a g

ALEISTER CROWLEY EQUINOX EQ I 4 2

and not god the changeless one. and though we may have scraped clean the palimpsest of our 186 mind, our labours are in vain, if, when once it is stretched out spotless before us, we start scribbling over it our silly riddles, our little thoughts, our foolish "yeas" and "nays" the finger of god alone may write upon it, cleanly and beautifully, and the words that are written cannot be read by the eye or in the heart of man, for alone can they be understood by him who is worthy to understand them. now, though frater p. had not as yet proved this, had not as yet accomplished the cleansing of the book of his mind, he had, however, built up on his own empirical observation so invulnerable a theory, that it now only remained for him to obtain that fine proportion, that perfect adjustment, that

ge 199 described "the interpreter (script lettering at base, credited at lower right "carl hentschel ph. lc) this is a monochrome color tinted photo of a female violinist. she stands on a white draped block, the background is white, except for the floor which seems to be wooden and is interrupted by the block. she is garbed in a black robe, rose-cross on chest, hood turned back and over hair with eye-in-triangle seen only as three or four points of the glory. her head is turned in profile to the right until the shoulders and torso- 3/4 profile. all five toes of her right foot are bare and to be seen jutting out of the robe directly toward the front. she cradles the violin between chin and left shoulder, left fingers holding a chord on the frets and back of left hand toward the viewer and t

great white spirit stretched himself and yawned. he had done an honest six day's work if ever a man did; yet in such physical training was he from his lengthy "cure in that fashionable spa pralaya that he was not in the least fatigued. it was the loi du r pos hebdomadaire that had made him throw down his tools "anyway, the job's finished" he said, looking round him complacently. even his critical eye assured him that it was very good. and indeed ti must be admitted that he had every right to crow. with no better basis than the metaphysical absolute of the qabalists he had unthinkably but efficiently formulated infinite space, filled the said space with infinite light, concentrated the light into a smooth-pointed whitehead (not the torpedo) and emanated himself as four hundred successive in

t little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eterniti

dressing-gown, with gold embroidery, and "carr "who affects "a pseudo-bohemian extravagance. he wears a low collar, a very big bow-tie "of gorgeous colours, a pale yellow waistcoat, a rich violet lounge suit "with braid, patent leather boots, pale blue socks. but the refinement and "breeding of the man are never in question. his hair is reddish, curly "luxuriant. he is clean-shaved, and wears an eye-glass with a "tortoiseshell rim" todd "has a face of keen pallor; he is dressed in black, with a flowing black "cape, black motor-cap. he gives the impression of great age combined with "great activity" act i grandfather "sunk in melancholy in his arm-chair" mrs. ossory "red and weeping" ossory"(a british heavy father) grief-stricken" euphemia "sobbing at the "table" carr "and "delhomme "cold

ALEISTER CROWLEY EQUINOX EQ I 4 3

rom the wall. their numbers thin; their strength decays; their fate is written plain to read: these are the dread deciduous days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry 'sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, wa

venue, and cluster on the upper ground. ah! but dawn's dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled

rlogged and muscle-bound, marooned upon a coral reef" 68 xxvi sir palamede the saracen hath gotten him a swift canoe, paddled by stalwart south sea men. they cleave the oily breasts of blue, straining toward the westering disk of the tall sun; they battle through those weary days; the wind is brisk; the stars are clear; the moon is high. now, even as a white basilisk that slayeth all men with his eye, stands up before them tapering the cone of speechless sanctity. up, up its slopes the pilgrims swing, chanting their pagan gramarye unto the dread volcano-king "now, then, by goddes reed" quod he "behold the secret of my quest in this far-famed stability! 69 for all these paynim knights may rest in the black bliss they struggle to" but from the earth's full-flowered breast brake the blind roa

to a demon bog, a city where but rats may breed in sewer-stench and fetid fog. within its heart pale phantoms crawl. breathless with foolish haste they jog and jostle, all for naught! they scrawl vain things all night that they disown ere day. they call and bawl and squall hoarse cries; they moan, they groan. a stone hath better sense! and these among a cabbage-headed god they own, with wandering eye and jabbering tongue. he, rotting in that grimy sewer and charnel-house of death and dung, shrieks "how the air is sweet and pure! give me the entrails of a frog and i will teach thee! lo! the lure 81 of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog "god's wounds (sir palamedes said "what have i done to earn this portion? must i, the clean knight b

is ten good toes! he that was arthur's peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 92 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode through a great wood whose leafage danced in the thin sunlight as it flowed from heaven. he halted in a glade

ALEISTER CROWLEY EQUINOX EQ I 4

a great guru, or of one definitely sent from such a brother of the great white lodge. yea! though he spake unto me words all of disapproval, did i give thanks and grace to god that he had deemed my folly worthy to attract his wisdom. and, after days, did my guru not leave me in my state of humiliation, and, as i may say, despair: but spake words of comfort saying "is it not written that if thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did medita

severing soul "at my will mountains will crumble up" have that sort of energy, that sort of will, work hard, and you will reach the goal.40 "o keshara" cries arjuna "enjoin in me this terrible action" this will to will. to turn the mind inwards, as it were, ad stop it wandering outwardly, and then to concentrate all its powers upon itself, are the methods adopted by the yogi in opening the closed eye which sleeps in the hear to every one of us, and to create this will to will. by doing so he ultimately comes face to face with something which is indestructible, on account of it being uncreatable, and which knows no dissatisfaction. 68 every child is aware that the mind possesses a power known as the reflective faculty. we hear ourselves talk; and we stand apart and see ourselves work and th

ve, simultaneous like the chords of ching shou "well done" cried the prince "yours is skill indeed "sir" replied the cook "i have always devoted myself to "tao (which here means the same as yoga "it is better than skill" when i first began to cut up bullocks i saw before me simply whole "bullocks" after three years' practice i saw no more whole animals. and now i work with my mind and not with my eye. when my senses bid me stop, but my mind urges me on, i fall back upon eternal 70 principles. i follow such openings or cavities as there may be, according to the natural constitution of the animal. a good cook changes his chopper once a year, because he cuts. an ordinary cook once a month- because he hacks. but i have had this chopper nineteen years, and although i have cut up many thousand b

speech. this type of yoga consists in repeating a name or a sentence or verse over and over again until the speaker and the word spoken become one in perfect concentration. usually speaking it is used as an adjunct to some other practice, under one or more of the other yoga methods. thus the devotee to the god shiva will repeat his name over and over again until at length the great god opens his eye and the world is destroyed. some of the most famous mantras are "aum mani padme hum "aum shivaya vashi" 41 "the bhagavad-g ta" iv, 33, 37, 38. compare with the above "the wisdom of solomon "e.g "for wisdom, which is the worker of all things, taught me; for in her is an understanding spirit, holy, one only, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing

a" chap. iii. the place where yoga is performed should be a beautiful and pleasant place, according to the shiva sanhita.51 in the 74 kshurik upanishad, 2. 21, it states that "a noiseless place" should be chosen; and in s'vet s'vatara, 2. 10: let the place be pure, and free also from boulders and sand, free from fire, smoke, and pools of water, here where nothing distracts the mind or offends the eye, in a hollow protected from the wind a man should compose himself. the dwelling of a yogi is described as follows: the practiser of hathayoga should live alone in a small matha or monastery situated in a place free from rocks, water and fire; of the extent of a bow's length, and in a fertile country ruled over by a virtuous king, where he will not be disturbed. the mata should have a very smal

ALEISTER CROWLEY EQUINOX EQ I 6 2

with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightles

your arms["all" probationers "rise and follow him. he pricks all assistants with his spear, inspects doors, etc] master, every man is vigilant at his post. there is no alarm. magister templi. 1. brother aquarius, i scent danger. aquarius. 1. master, there is a traitor within the gates["to" capricornus] inspect the garrison! capricornus. brethren, purify your hearts["he rises and looks into every eye. when he comes to" bro. capricornus emissarius "he hales him forth by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes for

llites of the one. but should your revolution stop ye would inevitably drop headlong within the central soul, and all the parts become the whole. sloth and activity and peace, when will ye learn that ye must cease? typhon. how should i cease from lethargy? hermanubis. how should i quench activity? sphinx. how should i give up ecstasy? c.i.c.t. what shines upon your foreheads? s.h.t("together. the eye within the triangle. 25 c.i.c.t. what burns upon your breasts? s.h.t("together. the rosy cross. c.i.c.t. brethren of the rosy cross! aspirants to the silver star! not until these are ended can ye come to the centre of the wheel. when the chill of earth black-breasted is uplifted at the glance of the red sun million-crested, and the forest blossoms dance with the light that stirs and lustres of

black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! i

omnipotent; to love, and bear; to hope till hope creates from its own wreck the thing it contemplates; neither to change, nor falter, nor repent; this, like thy glory, titan, is to be good, great and joyous, beautiful and free; this is alone life, joy, empire, and victory [scorpio "plays in accordance<aries. hail to thee that sailest heavenwards! hail to thee in whose eye is a flame of fire! hail, lord of the destroying army! mars. hail, brethren. bro. aries. hail unto thee, that hast fought at the side of our lord in the great battle! hail unto thee, our lady of tumult! terrible and beautiful was thou in the midst of the battle, upon thy chariot! hail unto thee, as unto thy lord! sor. scorpio. hail, brethren! bro. aries. let us rejoice in our victory["he leads

ALEISTER CROWLEY EQUINOX EQ I 6

that this shall be discovered at an immeasurable distance from his physical body. nevertheless, this must he reach, with this must he identify himself even to the loss of himself. 3. third point. let this will then watch vigilantly the point where thoughts arise, or the point where they are judged, and let every thought be annihilated as it is perceived or judged<eye of shiva" ed> 4. fourth point. next, let every thought be inhibited in its inception. 5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all<magician, or mara. also the dweller on the threshold in a very exalted sense. ed> be unmasked and annihilated. 7. this is

wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs herm

weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to

u deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 36 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the

" one "he" thou must pass through this one. yet thou lookest eagerly upon the four walls of the ark "i" i seek a door "he" the door is in the roof "i" lead me to it, i pray thee "he" fix thine eyes upon it "i" sir, i will. yet i pray thee to tell me thy name "he" thou didst know it of old, didst thou not "i" the son of the mountain "he" the stone of the crossways "i" it is enough. let me fix mine eye upon the door "he" it is well. then i obeyed him, and in that obedience forgot him. for though mine eye wandered often, and although once the planks beneath me threatened to give way and plunge me once more into the stream, yet i strove as a man may. then, mine eye being accustomed to the gloom, i beheld by my side, yet a little above me, the dark man my brother. 60 him i greeted most gladly

ALEX SANDERS THE KING OF THE WITCHES

now a hardened drinker and also kept a string of mistresses-at one time as many as eight were living under his roof his promiscuity did not stop at women, however. his bizarre, extravagant clothes and good looks attracted the attention of homosexuals, and he was not loth to experiment. one evening in a manchester pub he got talking with a man in his thirties who had a public-school accent and an eye for young men. he was a viscount and through him alex was introduced to an entirely different set. at the first stately home party to which he was invited he felt like an innocent schoolboy. ostensibly it was a week-end hunt party; between forty and fifty guestswere staying at the viscount's country seat in derbyshire, and a further hundred and fifty came to a dance on saturday evening. as at

es of blue, indigo, soft rose. gemini the twins. 22 may to 21 june. lucky stones: agate, chrysoprase, diamond, jade. lucky number: five. lucky day: wednesday. flower: snapdragon. trees: elder and filbert. animals: dog and squirrel. birds: parrot and linnet. metal: quicksilver. colours: white, silver, yellow, light green. cancer the crab. 22 june to 21 july. lucky stones: emerald, moonstone, eat's eye, pearl. lucky numbers: cancer, two; moon, seven. lucky day: monday. flowers: poppy, water-lily. trees: willow, sycamore. animals: otter, seal. birds: seagull, owl. metal: silver. colours: emerald green, white. leo the lion. 22 july to 21 august. lucky stones: amber, topaz, sardonyx, ruby. 153 lucky numbers: leo, four. sun, one. lucky day: sunday. flowers: marigold, sunflower,.cowslip, heliotro

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ngined (meaning tortured) makes more sense in context than 'arraigned. did alex sanders mis-correct the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

etailed study and application of the laws of life and human unfoldment generally included in the term of "occultism" it will be observed that there is in this series a considerable amount of repetition, as each lecture briefly reviews the matters covered in the preceding addresses. as newcomers were present at each lecture in the series, it was found necessary on each occasion to present a bird's-eye view of the ground covered and the reasons for the position then taken. a further advantage was found in the fixing in the minds of the hearers of certain of these basic concepts which were new to many of them, and which helped them to grasp and to receive readily the further expansion of the theme. in presenting the lectures in book form it has been deemed advisable to retain the complete tex

air be developed and grow. another thing we can look for (and it is already being recognised somewhat) is the development of the ability to- 47- the consciousness of the atom copyright 1998 lucis trust see in subtler matter. everywhere there are children being born who see more than you or i can. i am here referring to something that is based purely on material grounds, and concerns the physical eye. i refer to etheric vision, which is seeing in the finer matter of the physical plane, or in that which is called the ethers. much interesting work has been done along this line by students and scientists in california. dr. frederick finch strong has been working along this line in a valuable way, and teaching that the physical eye is capable of seeing etherically, and that etheric vision is t

sion, which is seeing in the finer matter of the physical plane, or in that which is called the ethers. much interesting work has been done along this line by students and scientists in california. dr. frederick finch strong has been working along this line in a valuable way, and teaching that the physical eye is capable of seeing etherically, and that etheric vision is the normal function of the eye. what will the development of this faculty mean? it will mean that science will have definitely to readjust its point of view as to the subtler planes. if there come within the range of vision of the normal man or woman within the next one hundred years certain aspects and forms of life that have been regarded hitherto as imaginary, we have broken once and for all that rank materialism which h

i am not enough of a mathematician to attempt to explain these dimensions, and am apt myself to get very confused when considering them, but an illustration that was given me may make the whole thing somewhat clearer. a young swedish thinker explained it to me thus "the fourth dimension is the ability to see through and around a thing. the fifth dimension is the ability, for instance, to take an eye, and by means of that eye to put oneself en rapport with all other eyes in the solar system. to see in the sixth dimension might be defined as the power to take a pebble off the beach, and by means of it to put oneself in accord with the entire planet. now in the fifth dimension, where you took the eye, you were limited to a particular line of manifestation, but in the case of the sixth dimens

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

might be so expressed, and fourteen esoterically, being more concerned with the subjective manifestation. not many of their names are known to the public, nor would it be wise in many cases to reveal who they are, where they dwell, and what is their particular sphere of activity. a very small minority, through group karma and a willingness thus to sacrifice themselves, have come before the public eye during the past one hundred years, and therefore concerning these, certain information may be given out. quite a number of people in the world today are aware of their existence independently of any particular school of thought, and the realisation that those whom they thus know personally are workers in a great and unified scheme of endeavour may encourage these real knowers to testify to the

master who concerns himself especially with the future development of racial affairs in europe, and with the mental outgrowth in america and australia, is the master rakoczi. he is a hungarian, and has a home in the carpathian mountains, and was at one time a well-known figure at the hungarian court. reference to him can be found in old historical books, and he was particularly before the public eye when he was the comte de st. germain, and earlier still when he was both roger bacon and later, francis bacon. it is interesting to note that as the master r. takes hold, on the inner planes, of affairs in europe, his name as francis bacon is coming before the public eye in the bacon-shakespeare controversy. he is rather a small, spare man, with pointed black beard, and smooth black hair, and

ht, but only serve as a sphere for active service, wrought out in love towards the accomplishment of a purpose which has been hid during the ages in the heart of the self. that purpose, being now revealed, can be intelligently co-operated with, and thus matured. these profound revelations shine forth before the initiate in a triple manner: as a radiant angelic existence. this is seen by the inner eye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family. the great solar angel, who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the "watcher" who, through long cycles of incarnation, has poured himself out in sacrifice in order that man might be. as a sphere of radiant

ion. simultaneously, the colours and symbols of the various sounds pass in front of him, so that he hears and sees that which is committed to him. the more advanced group around the throne of office (the three departmental heads at the first two initiations, and the pratyeka buddhas at the final ones) chant then for him the triple word which blends the seven, and again he sees it before his inner eye. finally the initiator sounds it forth, and the initiate becomes aware within himself, in practical experience, of the one great sound, and knows in one particular centre what its vibration is. as is well known, every centre is connected with some plane, scheme, ray, and other septenary divisions, and thus the significance of its inner reaction will be apparent. 6. the masters and initiates, i

hierarchical keys by means of which the members of our planetary hierarchy can link up with the solar. this is evidently very vague and ambiguous information, but it will serve to show that, as in the case of the words, apprehension had to involve two senses, so in the cognition of the secrets the two senses again come into play, and the secret is both heard and appears symbolically to the inner eye. it will now be apparent why so much stress is laid upon the study of symbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs. it prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these formulas are based upon n

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

f the great light rays, and who are in themselves the essence of those rays. other forms of such elemental lives and of deva groups might be enumerated, but the above tabulation will suffice for our present purpose. 2. the astral plane. the fiery essences of this plane are more difficult for us to comprehend, having not, as yet, the- 38- a treatise on cosmic fire copyright 1998 lucis trust seeing eye upon that plane. they are in themselves the warmth and heat of the emotional body, and of the body of feeling. they are of a low order when upon the path of desire, and of a high order when upon the path of aspiration, for the elemental is then transmuted into the deva. their grades and ranks are many, but their names matter not save in one instance. it may be of interest to know the appellati

thers carry on the work of cohering and of attracting; the work of the destroyer and of the preserver is carried on under the law of attraction and repulsion. some rays definitely produce accelerated motion, others produce retardation. the ones we are dealing with here pranic solar emanations work within the four ethers, that matter which (though physical) is not as yet objectively visible to the eye of man. they are the basis of all physical plane life considered solely in connection with the life of the physical plane atoms of matter, their inherent heat and their rotary motion. these emanations are the basis of that "fire by friction" which demonstrates in the activity of matter. finally, in the study of the etheric body and prana comes comprehension of the method of logoic manifestatio

, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this

giving truth to the statement that the sons of mind are flames. d. these centres reach this condition of perfection as the spirit or will aspect takes ever fuller control. the unifying triangles are produced by the action of the fire of mind, while the fire of matter holds the form together in ordered sequence. so the interdependence of matter, mind and spirit can be seen and demonstrates to the eye of the clairvoyant as the co-ordination of the three fires. e. in the heavenly man and his body, a chain of globes87(76) likewise can be seen and we need here to remember very carefully that the seven chains of a scheme are the expression of a planetary logos. the heavenly men are expressing themselves through a scheme of seven chains and the emphasis has been laid unduly, perhaps, upon the de

from the onus of adverse public opinion, and enabling them to reveal what they have individually long realised. etheric vision is comparatively common even now. but comment concerning it is rare, owing to the fear of criticism. secondly, the increased activity of the devas of the ethers, which throws the matter of the etheric levels into more active vibration, with consequent reflex action on the eye of man. increased mental activity and the spread of education (of the concrete mental kind) everywhere. this will result in: increased competition between units and between groups. the organization of business on lines hitherto undreamt of. the foundation of groups and aggregations of groups whose sole purpose will be to synthesise all the lines of human endeavour, and thus bring about unifica

ALICE A BAILEY05 THE LIGHT OF THE SOUL

o longer upon the periphery, 5. achieves spiritual consciousness, 6. awakes to recognition of the god within. in these three verses, the method and the goal are described in clear and certain terms and the way prepared for the more detailed instruction to follow. the aspirant faces his problem, the clue to its solution is given to him, and the reward union with the soul is held before his seeking eye. the past is briefly covered in the next verse. 4. up till now the inner man has identified himself with his forms and with their active modifications. these forms are the modifications mentioned in the various translations, conveying the subtle truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true natu

rall, and as long as he refuses to separate himself from the material aspect, just so long will his perceptions remain- 42- the light of the soul copyright 1998 lucis trust erroneous. vision is of various kinds and these might be enumerated as follows: 1. physical vision reveals the nature of the physical plane, and is achieved through the medium of the eyes, photographing through the lens of the eye, the aspect of the tangible form, upon the wonderful film which every man possesses. it is circumscribed and limited. 2. etheric vision. this is a rapidly developing faculty of the human eye which ultimately will reveal the health aura of all forms in the four kingdoms of nature, which will bring about recognition of the vital pranic emanations of all living centres and will make manifest the

e and a perfect comprehension of the things of the soul which is characteristic of the man who through concentration and meditation has achieved mind control. the mind then becomes the window of the soul, and through it the spiritual man can look out onto a new and higher realm of knowledge. simultaneously with the development of this type of vision, the pineal gland becomes active, and the third eye (in etheric matter- 43- the light of the soul copyright 1998 lucis trust develops with a paralleling activity. 6. spiritual vision or true perception. this type of vision opens up the world of the intuitional or buddhic plane, and takes its possessor beyond the abstract levels of the mental plane. the things of pure spirit, and the basic purposes underlying all manifestation are thus realised

s, organs, forms (subtle or gross) will all be lost sight of and only spirit be known. both feeling and mind will- 60- the light of the soul copyright 1998 lucis trust then be transcended and only god himself be seen; the lower vibrations will no longer be sensed; colour will no longer be seen; only light will be known; vision will be lost sight of, and the sound or word will alone be heard. the "eye of shiva" will be left and with that the seer will identify himself. in the above fourfold elimination, the stages of realization are hinted at those stages which lead a man out of the world of form into the realm of the formless. students will find it interesting to compare the four stages whereby "seeded meditation" progresses, with the four above. it might be pointed out also that in any me

three gunas (or qualities of matter) is the highest or spiritual aspect known. only as rajas controls is the second aspect known; only as tamas holds sway is the lowest aspect known. there is an interesting analogy between the inertia (or tamas) aspect of matter and the condition of the bodies of the yogi when in the highest samadhi. then the sattvic or rhythmic motion is so complete that to the eye of the average man a condition of quiescence is achieved which is the sublimation of the tamasic or inert condition of the densest substance- 61- the light of the soul copyright 1998 lucis trust the following words from the commentary dealt with in woods' translation of the sutras will be found helpful "when freed from obscuration by impurity, the sattva of the thinking-substance, the essence

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

d stage by stage."17(52) this we shall take up in greater detail later on. through meditation, as a consequence of all the preceding factors, the powers of the soul are unfolded. each vehicle through which the soul expresses itself carries latent within itself certain inherent potencies, but the soul, which is the source of them all, has them in their purest and most sublimated form. the physical eye, for instance, is the organ of physical vision. clairvoyance is the same potency demonstrating in what is regarded as the psychical world the world of illusion, of feeling and of emotion. but in the soul, this same power shows forth as pure perception, and infallible spiritual vision. the higher correspondences of the lower physical and psychical powers are brought into functioning activity th

this is summarized for us by meister eckhart, and embodies the position of all the mystics in both hemispheres "first, see that thy outward senses are properly controlled..now turn to the inward senses or noble powers of the soul, lower and higher. take the lower powers first. these are intermediate between the higher powers and the outward senses. they are excited by the outward senses; what the eye sees, what the ear hears, they offer forthwith to desire. this offers it again, in the ordinary course, to the second power, called judgment, which considers it and once more passes it on to the third power, reckoning or reason "a man, moreover, must have a mind at ease..the body should be rested from bodily labor, not only of the hands but of the tongue as well and all five senses. the soul k

, illumination! the method in hindu yoga the hindus have analyzed the process of mental approach to reality, and the part the mind should play, more clearly, perhaps, than any other group of thinkers. shankar ch rya tells us that "the yogi, whose intellect is perfect, contemplates all things as dwelling within himself (in his own 'self' without any distinction of outer and inner, and thus, by the eye of knowledge (jn na-chaksus, an expression which might be rendered fairly accurately as 'intellectual intuition, he perceives (or rather conceives, not rationally or discursively, but by a direct awareness and an immediate 'assent) that everything is atma."10(122) the yogi, or the one who has achieved union (for yoga is the science of union) knows himself as he is in reality. he finds, when ig

types of substance with which to envelop our images. when we make a mental picture, the mental substance of our mind sets up a certain rate of vibration, which attracts to itself a corresponding grade of mental substance, in which the mind is immersed. it is the will which holds this image steady and which gives it life. this process goes on, whether we are, as yet, able to see it with the mental eye or not. it does not matter that we are not able to see it, as the creative work is going on just the same. perhaps at some time we shall be able to follow and consciously perform that whole process. in connection with this work, at the stage of the beginner, some people picture the three bodies (the three aspects of the form nature) as being linked with a radiant body of light, or they- 99- fr

lucis trust "a clean life, an open mind, a pure heart, an eager intellect, an unveiled spiritual perception, a brotherliness for one's co-disciple, a readiness to give and receive advice and instruction..a willing obedience to the behests of truth..a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the secret science depicts; these are the golden stairs up the steps of which the learner may climb to the temple of divine wisdom" h. p. blavatsky the meditation work outline in the previous chapter constitutes a good concentration exercise for the beginner and will eventually lead him if he possesses persistence to the genuine practice o

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

t, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb a

e heritage of the soul- 11- a treatise on white magic copyright 1998 lucis trust in some of our considerations, speculation must perforce enter in. those who see a vision that is withheld from those lacking the necessary equipment for its apprehension are regarded as fanciful, and unreliable. when many see the vision, its possibility is admitted, but when humanity itself has the awakened and open eye, the vision is no longer emphasised but a fact is stated and a law enunciated. such has been the history of the past and such will be the process in the future. the past is purely speculative from the standpoint of the average man and the future is equally so, but he himself is the result of that past and the future will work out of the sum total of his present characteristics and qualities. i

rasp, analyse, criticise and test. the ignorant and the wise meet on common ground as extremes always do. in between are those who are neither totally ignorant nor intuitively wise. they are the mass of the educated people who have knowledge but not understanding, and who have yet to learn the distinction between that which can be grasped by the rational mind, that which can be seen by the mind's eye, and that which only the higher or abstract mind can formulate and know. this ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby m

appeal to all. it should be remembered that all people are units of consciousness breathed forth on one of the seven emanations from god. therefore, even their monads or spiritual aspects are inherently different just as in the prism (which is one) there are the seven differentiated colours. even this is so only because of the nature and point of view and the perceiving apparatus of the man whose eye registers and differentiates the varying rates of vibratory light. these seven subsidiary groups again produce a varying outlook, mentality, and approach, all equally right, but all presenting a slightly different angle of vision. when the above realisation is coupled to such factors as the different points in evolution, varying nationalities and characteristics, the inherent distinctions brou

rom his body, carrying the light with him. in this way the greater light (the three fused and blended) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience. this is spoken of in the occult writings of the masters in these words "then the bull of god carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues. it enters into the greater being, producing a living fire. the bull of god sees the solar angel, and knows that angel to be the light wherein he walks" then the work of the four proceeds. the four are at-one. the solar angel is identified with his instrume

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

eed is an essential factor, if the present day unfoldment is to be rightly utilised and the stress and strain in the world relieved. the teaching to be given must likewise increase their mental competency, and lead to that stabilisation of the emotional body which will most rapidly set them free for service. it must be remembered that constant study (of papers, and the apprehension by the ear and eye of statements anent the ageless wisdom, serve only to increase responsibility, or produce brain fatigue and soreness, with subsequent revolt from instruction. only that which is brought into use in the life is of practical value and retains its livingness. sincerity is the first thing for which those of us who teach inevitably look. let me remind those i reach through these books that the main

connected with it a set of curious phrases which express its purpose. the third purpose of deity ray iii. active intelligence or adaptability let the warden of the south continue with the building. let him apply the force which will produce the shining living stone that fits into the temple's plan with right exactitude. let him prepare the corner stone and wisely place it in the north, under the eye of god himself, and subject to the balance of the triangle. let the researcher of the past uncover the thought of god, hidden deep within the mind of the kumaras of love, and thus let him lead the agnishvattvas, waiting within the place of darkness, into the place of light. let the keeper of the sparks breathe with the breath divine upon the points of fire, and let him kindle to a blaze that w

duly reached reveals a further point where all the three are one, and not the two alone. form and its soul are merged. the inner vision watches o'er the fusion, knows the divine relation and sees the two as one. but from that point of high attainment, a higher vision blazes forth- 50- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust before the opened inner eye. the three are one, and not alone the two. pass on, o pilgrim on the way. in reading these words, the student must bear in mind that the antechamber has been left behind and man stands (when he has allowed the fourth ray to do its work and can therefore function on the fourth or buddhic plane) within the temple of the lord. he has found a measure of light, but in that light he now sees light

er of the truth the crucifier and the crucified the breaker of stones the imperishable flaming one the one whom naught can turn the implacable ruler the general on the perfect way the one who leads the twelve curiously enough, this sixth ray lord has always been a loved enigma to his six brethren. this comes out in the questions which they addressed to him on one occasion when they met "under the eye of the lord" to interchange their plans for united, divine, harmonious action. they asked these questions in a spirit of heavenly joy and love, but with the intent to throw some light upon the somewhat obscure quality of their loved brother. 1. why is desire red? why red as blood? tell us, oh son of god, why thy way is red with blood? quality..power to kill out desire. 2. why do you turn your

plane; the dividing etheric web will shortly be dissipated, and this will permit a more rapid inflow of the third aspect of light. the light from the astral plane (a starry radiance) and the light of the planet itself will be more closely blended, and the result upon humanity and upon the three other kingdoms in nature cannot be over-emphasized. it will, for one thing, profoundly affect the human eye and make the present sporadic etheric vision a universal asset. it will bring within the radius of our range of contact the infra-red and ultra-violet gamut of colours, and we shall see what at present is hidden. all this will tend to destroy the platform upon which the materialists stand, and to pave the way, first, for the admission of the soul as a sound hypothesis, and secondly, for the de

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ertaking. we are on our way to "that which is within" and many voices are today proclaiming this- 19- from bethlehem to calvary copyright 1998 lucis trust we are on that path of transition (can we call it the path of discipleship) which will lead us into a new dimension, into the interior world of true fact and right energy. it is a world in which only the spiritual body can function and only the eye of spirit can see. it cannot be perceived by those whose inner perception is unawakened and whose intuition sleeps. when the spiritual body begins to be organised and to grow, and when the eye of wisdom slowly opens and trains itself to see truly, then there will come the indications that the christ, latent in each son of god, is beginning to control and to lead man into the world of spiritual

nly four"(1 `i would fain be to the eternal goodness what his own right hand is to a man' absolute devotion or surrender of the self to the divine `here am i, send me' says isaiah; and when christ addressed to his earliest followers the words `follow me' we are told they left all and followed him"(2) self-knowledge, and the consequent admission of failure. the promise `i will guide thee with mine eye' in the psalm quoted above, is given to the man who has confessed his iniquity and thereby established a right relationship with god. the first response of isaiah to the divine call was that flash of self-knowledge which brings home to a man a conviction of unworthiness and sin `i am a man of unclean lips"(3 `tarry ye. until ye be clothed with power from on high (st. luke xxiv.49. but this lif

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

iation takes place and the wider open door looms before the initiate, he will then discover the meaning of that type of realisation which is here called (for lack of a better name) identification. ray one "the angel of the presence stands within the light divine the centre and the meeting place of many forces. these forces meet and blend. they focus in the head of him who stands before the angel. eye to eye, and face to face, and hand to hand, they stand. will reinforces will, and love meets love. the will-to-power merges with the will-to-love and strength with wisdom meets. these two are one. from that high spot of unity, the one who is released stands forth and says 'i return from whence i came; from the formless to the world of form i make my way. i will to be. i will to work. i will to

n of suffering is the noble eightfold path. it was the realisation of the urgency of man's need to be delivered from his own desire-nature which led christ to emphasise the necessity to seek the good of one's neighbor in contra-distinction to one's own good, and to advise the life of service and self-sacrifice, of self-forgetfulness and love of all beings. only in this way can man's mind and "the eye of the heart" be turned away from one's own needs and satisfaction to the deeper demands of the race itself. until a man stands upon the path of perfection, he cannot really grasp the imperative demand of his own soul for release from the search for outer, material, tangible satisfaction, and from desire. it has been this demand which indicated the soul's need to incarnate and to function, for

on. ever destruction goes before the rule of beauty. ruin precedes the real. the garden and the gardener must awake! the work proceeds. the direction of ray ii "the scholar knows the truth. all is revealed to him. surrounded by his books, and sheltered in the world of thought, he burrows like a mole, and finds his way into the darkness; he arrives at knowledge of the world of natural things. his eye is closed. his eyes are opened wide. he dwells within his world in deep content. detail on detail enter into the content of his world of thought. he stores the nuggets of the knowledge of the world, as a squirrel stores its nuts. the storehouse now is adequately full..sudden a spade descends, for the thinker tends the garden of his thought, and thus destroys the passages of mind. ruin arrives

arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a satisfied enquiry. all is removed. the light of summer enters in and the darkened crannies of the mind see light..naught is left but light, and that cannot be- 103- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust used. the eyes are blinded and the one eye seeth not as yet. slowly the eye of wisdom must be opened. slowly the love of that which is the true, the beautiful and good must enter the dark passages of worldly thought. slowly the torch of light, the fire of right must burn the garnered treasures of the past, yet show their basic usefulness. the seven ways of light must wean away the attention of the scholar from all that has been found a

ssages of worldly thought. slowly the torch of light, the fire of right must burn the garnered treasures of the past, yet show their basic usefulness. the seven ways of light must wean away the attention of the scholar from all that has been found and stored and used. this he repulses and finds his way into that hall of wisdom which is built upon a hill, and not deep under ground. only the opened eye can find this way" the direction of ray iii "surrounded by a multitude of threads, buried in folds and folds of woven goods, the weaver sits. no light can enter where he sits. by the light of a tiny candle, carried upon the summit of his head, he dimly sees. he gathers handful after handful of the threads and seeks to weave the carpet of his thoughts and dreams, his desires and his aims. his f

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

cause you- 38- discipleship in the new age- volume i copyright 1998 lucis trust bewilderment and let loose in you the floodgates of compassion for yourself. but you do not need me to deal with them; of them you are well aware and can handle them if you choose. these faults are interesting only in so far as they affect the life of your group; they must be handled by you with care and with the open eye that senses danger from afar and seeks to avoid it. the sensitivity which i want to see developed is alertness to soul contact, impressionability to the "voice of the teacher" an aliveness to the impact of new ideas and to the delicacy of intuitional responsiveness. these are ever the hallmark of the true disciple. it is spiritual sensitivity which must be cultivated; this is only truly possib

ghted way? the need of humanity for love and light, the need of the hierarchy for channels and for those who will work under direction upon the earth can call forth all that you have to give and can evoke your soul (the only true reward that the disciple seeks) in power and love. this will happen to you, if you will forget the little self. that your knowledge may be transmuted into wisdom and the eye of vision control your living processes and all your undertakings is the desire (deep within my heart) for each and all of you. your master, friend and teacher, the tibetan section two personal instructions to disciples by the tibetan to b. s. d. november 1931 brother of mine: i would say to you the following words: waste not time in the realisation of the years spent in occult work, nor in fe

few months and the rhythm of the work must be definitely established so that it becomes automatic, thereby permitting freedom of thought within the limits of the work. i will, however, change your meditation outline in the following particulars: 1. the breathing exercise- 231- discipleship in the new age- volume i copyright 1998 lucis trust 2. the sounding of the a.u.m. 3. see before your mind's eye the same two-leaved door, standing wide open. through it you see a radiant sun of golden light. 4. instead of sending forth the disks of coloured light, visualise yourself as standing before this open door. 5. then say "may the energy of the divine self inspire me" and feel your entire nature vitalised by the spiritual energy, pouring through the open door upon you and through you. 6. next say

r outer labours, pausing to do a different work. within their hearts is rest. they run not here and there, but form a point of peace and rest. that which upon the surface veils and hides the real begins to disappear and from the heart at rest a beam of dissipating force projects, blends with the shining light and then the mists of man's creation disappear "they come and they observe. they own the eye of vision; likewise they own the eye of right direction of the needed force. they see the glamour of the world, and seeing, note behind it all the true, the beautiful, the real. thus through the eye of buddhi comes the power to drive away the veiling swirling glamours of that glamorous world "they stand, they rest, and they observe. such are their lives and such the service that they render to

- 256- discipleship in the new age- volume i copyright 1998 lucis trust understanding. you will also be able to decide if you have gone forward as indicated. you have had a year of development on all planes and your task is now to balance, one against the other, the various aspects of your life so that (in the words of the occult phrases given to you a year ago and definitely chosen by me with an eye to your future progress, you can build that "wider world of thou and thine, of ours and that" forget not, that what you build can be either a temple of the lord from which the words of power can issue forth and "many prisoners go free" or a prison house, hiding and not revealing, veiling and not manifesting that which is of beauty rare. one of the problems with which all disciples are faced as

ALICE A BAILEY13 PROBLEMS OF HUMANITY

relation between capital and labour and between both of these groups and humanity as a whole must be worked out. the problem is one with which we are all familiar; it is one which evokes violent prejudices and partisanships and in the clamour of all that is being said and in the violence of the battle it might serve a useful purpose to approach the subject from a more universal angle and with an eye to the emerging spiritual values. first of all, it must be recognized that the cause of all world unrest, of the world wars which have wrecked humanity and the widespread misery upon our planet can largely be attributed to a selfish group with materialistic purposes who have for centuries exploited the masses and used the labour of mankind for their selfish ends. from the feudal barons of euro

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

. they can act in this fashion because they have completely divorced themselves from every limitation, from all sense of self hood and separativeness and are no longer by ordinary human standards the dramatic centre of their lives, as are most of us. when they have reached that stage of spiritual decentralisation, they themselves can then become events in the life of our planet; toward them every eye can look and all men can be affected. therefore, an avatar or a christ comes forth for two reasons: one, the inscrutable and unknown cause prompts him so to do, and the other is the demand or the invocation of humanity itself. an avatar is consequently a spiritual event, coming to us to bring about great changes or major restorations, to inaugurate a new civilisation or to restore the "ancient

in unheard of by the great majority, as was the case when he was here before. the radio, the press and the dissemination of news will make his coming different to that of any previous messenger; the swift modes of transportation will make him available to countless millions, and by boat, rail and plane they can reach him: through television, his face can be made familiar to all, and verily "every eye shall see him" even if there is no general recognition of his spiritual status and his message, there must necessarily be an universal interest, for today even the many false christs and messengers are finding this universal curiosity and cannot be hidden. this creates an unique condition in which to work, and one which no salvaging, energising son of god has ever before had to face. the sensi

of god, in the transformation of the divine will-to-good into human goodwill, and resultant peace on earth. a new chapter in the great book of spiritual living is about to be written; a new expansion of consciousness is an imminent happening; a fresh recognition of divine attentiveness is now possible to humanity and a revealing expectancy will prove the accuracy of the biblical statement "every eye shall see him (rev. 1.7) the religious livingness or spiritual history of mankind can be summarised for us by a series of recognitions recognition of those who, down the ages, have constituted the apostolic succession, culminating for us in the great religious leaders who have come out among us since 700 b.c. and founded the great modern world faiths, and above all else in the christ himself w

nd the new possibilities which will open up before us. but through him, light and life are on their way, to be interpreted and applied in terms of goodwill and of right human relations. for this the spiritual hierarchy is preparing. this time the christ will not come alone for his co-workers will come with him. his experience and theirs will be the reverse of the previous one, for this time every eye will see him, every ear will hear him and every mind will pass judgment upon him. we can freely aid in the reconstruction work which the christ proposes, if we will familiarise ourselves and all men whom we can contact with the following facts: 1. that the reappearance of christ is imminent. 2. that the christ, immanent in every human heart, can be evoked in recognition of his appearance. 3. t

e time being, his close associate. this is an event of supreme and planetary importance. his relationship and planned help date from the time of the pronouncing of the great invocation and its use by men everywhere. owing to the stupendous task confronting christ, the avatar of synthesis will fortify him, and he will be buttressed by this "silent avatar" who (to speak symbolically) will "keep his eye upon him, his hand beneath him and his heart in unison with his" this being is closely related to the will aspect of divinity, and his cooperation has been made possible through christ's own attainment along the line of the highest, spiritual will. he works under the great natural law of synthesis, producing at-one-ment, unification and fusion. his function (in unison with the energy of christ

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

dy the spiritual values as they truly exist. consequently the dreadful nature of the lower expressions of the sixth ray and the control by the forces of separativeness (which are ever the outstanding characteristic of the lower sixth ray activity) can be seen nowhere more potently than in religious and church history with its hatreds and bigotry, its pomp and luxurious appeal to the outer ear and eye, and its separativeness from- 21- the destiny of the nations copyright 1998 lucis trust all other forms of faith as well as its internal dissensions, its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the church today is t

powerful nations but are so no longer, but the strain is there, and of these, india and the jewish race are illustrations. other nations are, relatively speaking, very modern, as for instance the german nation, yet the strain is very ancient. strains, types, races, nations, branches and sub-branches produce a bewildering kaleidoscope before which astrology necessarily stands confused. but to the eye of the enlightened esotericist, certain entities emerge clearly and form the nations of the world; the important factor always to remember is that it is humanity as a whole which is the factor to be considered. the simile of the human body with its definitely recognised areas of expression, and the organisms which, in their turn, control and condition these areas will be helpful here. the impo

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. he knows he travels not alone. the illusion of power is perhaps one of the first and most serious tests which comes to an aspirant. it is also one of the best examples of this "great mistake" and i therefore bring it to your attention as being one against which i beg you most carefully to guard yourself. it is rare indeed for any disciple to escape the effects of this err

nebulous and faint, emerges into the consciousness of the man. it stands revealed, much as an object stands revealed when the bright beam of a powerful searchlight is thrown upon it. the mind, endeavouring to remain in- 34- glamour: a world problem copyright 1998 lucis trust constant steady conscious contact with the soul, seeing into the higher world through the medium of the "soul's wide-opened eye" registers the idea with increasing clarity. iv. the idea, revealed, becomes then an ideal to the attentive mind and eventually something to be desired and materialised. the thoughtform-making faculty of the mind then comes into play; the "mind-stuff" becomes actuated by the energy of the idea, vitalised by the recognition of the soul, and the idea then takes its first real step towards embodi

ining. speaking symbolically, i would 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 condit

, through the power of the creative imagination, direct to your astral body and from thence to the solar plexus centre which is the line of least resistance. c. then transfer the light of the soul and the innate light of the astral body from the solar plexus centre to the heart centre, by a definite act of the will. 2. then, imaginatively, stand with your back to the world of glamour and with the eye of your mind focussed on the soul, whose nature is love. 3. let a few minutes' interlude then take place wherein you stabilise yourself for the work, and definitely and consciously focus the light available, from all sources, within the heart centre. imagine that centre between the shoulder blades as a radiant sun. i might here point out that this is, in the individual, the microcosmic corresp

r labours, pausing to do a different work. within their hearts is rest. they run not here and there, but constitute a point of peace and rest. that which upon the surface veils and hides the real begins to disappear and from the heart at rest a beam of dissipating force projects, blends with the shining light and then the mists of man's creation disappear "they come and they observe. they own the eye of vision; likewise they own the right direction- 90- glamour: a world problem copyright 1998 lucis trust of the needed force. they see the glamour of the world, and seeing, they note behind it all the true, the beautiful, the real. thus through the eye of buddhi comes the power to drive away the veiling, swirling glamours of that glamorous world "they stand, they rest, and they observe. such

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

mechanism of perception is developed as it surely can be. the sounds and sights of the heavenly world (as the mystics call it) are as clearly perceived by the higher initiate as are the sights and sounds of the physical plane as you contact it in your daily round of duties. the world of energies, with its streams of directed force and its centres of concentrated light is likewise present, and the eye of the see-er can see it, just as the eye of the mental clairvoyant can see the geometrical pattern which thoughts assume upon the mental plane, 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

d briefly upon the three great groups of lives that are constantly under "impression" and which, in their turn, become "impressing agents" there is little that can be added to this theme with profit at this time; what has already been given should be studied and related to the teaching on the points of revelation*(8) revelation is a generic term covering all the responses to the activities of the eye of the mind, the eye of the soul, and the "insight" of the universal mind which contact with the monad gives. sight is the greatest of all the developments in this world period in which the logos is seeking to bring the subhuman kingdoms to the point where human vision is theirs, to bring humanity to the point where spiritual vision is developed and hierarchical insight is the normal quality o

y in man; this critical faculty (so destructive in its present use) will be correctly expressed when the nature of relationship is better grasped and the true function of ideas is properly understood. this supreme science of contact governs all reactions to impact. this statement includes the cosmic reactions of sanat kumara down to the scarcely discernible reactions (invisible almost even to the eye of the seer) of the infinitesimal atom. for the sake of clarity, i divided this science into three major divisions, basing them upon the reactions of the three major planetary centres to their environment. this is a point which i would have you carefully bear in mind. i could write a treatise longer than this one purely on the creation of the response apparatus which each of these three centre

usness of man and of the black lodge. there is only the one life, pouring through the mass of forms which, in their sum total, constitute our planet as we know it- 84- telepathy and the etheric vehicle copyright 1998 lucis trust all forms are related, inter-related and interdependent; the planetary etheric body holds them together so that a cohesive, coherent, expressive whole is presented to the eye of man, or one great unfolding consciousness to the perception of the hierarchy. lines of light pass from form to form. some are bright and some are dim; some move or circulate with rapidity, others are lethargic and slow in their interplay; some seem to circulate with facility in some particular kingdom in nature and some in another; some come from one direction and some from a different one

ragm. it must at the same time be remembered that the seven centres in the etheric vehicle of man are always composed of the physical ethers, but become upon the path of discipleship the vehicles of the cosmic ethers. to retain the picture with clarity, it might be well to consider very briefly the four aspects of the centres as i have listed them above, or that totality which they present to the eye of the see-er. these are: 1. the point at the centre. this is the "jewel in the lotus" to use the ancient oriental appellation; it is the point of life by means of which the monad anchors itself upon the physical plane, and is the life principle therefore of all the transient vehicles developed, undeveloped or developing. this point of life contains within itself all possibilities, all potenti

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

, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this

u now stand and the immediate step, vision, experience and effort which lie ahead. in closing what i have to say about the constellation pisces, i would, at this point, make one practical suggestion which will save students much trouble in the long run. gather together, as you read, the statements i make anent any particular sign, planet or major constellation. you will then have right under your eye the information needed on any specific point and can study successfully this complicated transitional astrology. and yet, is it any more complicated to the beginner than a textbook on physics or chemistry? i think not. what does complicate the problem is your feeling of doubt and questioning as to the truth and the verifiability of the statements made. yet the beginner in chemistry has to acce

s in nature but with these we will not deal as we are confining our attention to humanity. aquarius, as you know, is one of the arms of the fixed cross. this cross is outstandingly the cross of discipleship and of the three major initiations in connection with which it might be pointed out that: 1. in taurus desire is transmuted into aspiration, darkness gives place to light and illumination, the eye of the bull is opened which is the spiritual third eye, or the "single eye" of the new testament "if thine eye be single" said the christ "thy whole body shall be full of light" this single eye takes the place of the two eyes of the personal self. the attention of the man becomes focussed upon spiritual attainment. he treads the path of discipleship. 2. in leo the self-centred man becomes even

d horns of the ram, signifying the coming into manifestation, the involutionary cycle and the experience of the cardinal cross as it expresses the will-to-manifest of god. taurus, the up-turned horns of the bull with the circle below, depicting the push of man, the bull of god, towards the goal of illumination and the emergence of the soul from bondage with the two horns (duality) protecting the "eye of light" in the centre of the bull's forehead; this is "the single eye" of the new testament which makes the "whole body to be full of light" then capricorn, the goat, related particularly and closely to aries, but hiding (as an esoteric blind) the symbolism of the unicorn in which the two horns and the single eye are blended and depicted by the long straight horn of the unicorn in the centre

holds the key. this deals with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. in the true rendition of this ancient myth the king of beasts is blinded and killed by the piercing of his eye and heart by the long horn of the unicorn- 93- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the symbol of this sign is indecipherable and intentionally so. it is sometimes called the "signature of god" i must not attempt to interpret it for you, partly because it has never yet been correctly drawn and partly because its correct delineation and the abi

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

possible, by serving and by being interested in others and thus being decentralised. it will come by recognising the good life and the good in all peoples, by happiness and an intelligent appreciation of opportunity one's own as well as other people's. it comes through full and complete living. in the english graveyard where my parents are buried there was a tombstone (the first that caught one's eye on going through the gates) and on it the words "she hath done what she could" to me it always seemed so doleful the epitaph of a failure. i regret i have not done all i could, but i always did my best as i saw it at the time. i worked. i made mistakes. i agonised and i rejoiced. i had a grand time living and i am not going to have a bad time dying- 7- the unfinished autobiography copyright 19

as i chose. but from that time on i knew the depths of poverty. i lived once for three weeks on tea (without milk or sugar) and dry bread so that my three children could have what was essential to eat. as a girl, i visited for weeks at a time in many great houses; yet i have worked as a factory hand to support the children. it was a sardine cannery and i still do not care to look a sardine in the eye. my friends (and i use the word in its true sense) have ranged all the way from the very lowest type of person on through all classes to include such people as the grand duke alexander, the brother-in-law of the late czar of russia. i have never lived for any length of time in one place, for the gemini person is always on the move. my small grandson (who is also a true gemini) crossed the atla

ur age and i am damned if i would like to have her travelling alone in india. whether you like it or not, you are going to show me which is your compartment. i want to look over your travelling companion and you can make the best of my decision. i am also coming to fetch you for meals at the stations where we have to get off to eat" what came over me i do not know but i looked him straight in the eye and said "i am frightened. please look after me" this he most adequately did and the last sight i ever had of him was standing in his pyjamas and dressing-gown in the middle of the night at a railroad junction, tipping the guard to look after me as he could go no further on my way. three years later i had gone to rhanikhet in the himalayas to open up a new soldiers home there. a runner came in

egated among the roses to laugh at the poor little fool. i was left with a small handful of religiously minded soldiers (irreverently called "bible thumpers" by their comrades. they were members of the prayer-meeting group and silently, stolidly and politely waited for me to get through. when it was all over and i had fumbled to a feeble finish, a sergeant came up to me with a pitying look in his eye and said "now, miss, just so long as you speak the truth we will sit and listen to anything you have got to say, you know that, but the moment you start telling lies most of us will up and go. and we did" it was a drastic and violent lesson and one which at the time i did not understand. i believed that the bible taught the fact of hell and all my values were being shaken. if teaching about he

n and took my hand and said "miss alice, i don't like him and i don't like to say this to you, but if he doesn't treat you right you come right back to us. just drop me a line and i'll meet you at the station" then he drove off without another word. the station master of the little scotch station had reserved a carriage for us as far as carlisle. as he put me into the carriage he looked me in the eye and said "he isn't what i would have chosen for you, miss alice, but i hope you will be happy" none of this left the slightest impression on me. i have an idea now that i left behind me a group of very worried relatives, friends and servants. but i was quite oblivious of it then. i had done what i believed to be right and done it at a sacrifice and was now reaping my reward. the past lay behin

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

rine glands. these glands are effects of or testifying evidence to, the centres, and are in their turn initiating causes of lesser effects in the physical body. it will be of value if we here tabulate some of the things we know, and aid comprehension. centre g land physical organs type of force o rigin body 1. head..p. ineal..upper brain. spiritual will..a. tma..c. ausal body. brahmarandra. right eye synthetic. monad j ewel in the 1000-petalled. via soul l otus. lotus dynamic will occultist. initiate. master. dominant after 3rd initiation. 2. centre..pituitary..lower brain..soul force..p. etals..b. uddhic between body. left eye. l ove. of egoic v ehicle the eyes. nose. magnetic. lotus, as causal ajna centre nervous light. a whole. body system. intuition. higher vision. mental aspirant. dis

it hard for people in the astral sense to breathe freely. 3. because the astral conditions of fear, worry and irritation are so widespread today that they might be regarded as epidemic, in a planetary sense. 4. because irritation (i speak not here of worry) is inflammatory in its effects and inflammation is hard to bear and leads to much difficulty. it is interesting to note that certain forms of eye trouble are caused by this. 5. because worry and irritation prevent true vision. they shut out the view. the man who is the victim of these conditions sees nothing but the cause of his complaints and is so submerged through self-pity, self-consideration, or in a focussed negative condition, that his vision is narrowed and his group hindered. remember that there is group selfishness as well as

disease and death must be recognised as liberating factors when they come as the result of right timing by the soul. it must be realised by students that the physical form is an aggregate of atoms, built into organisms and finally into a coherent body, and that this body is held together by the will of the soul. withdraw that will onto its own plane or (as it is occultly expressed "let the soul's eye turn in another direction" and, in this present cycle, disease and death will inevitably supervene. this is not mental error, or failure to recognise divinity, or succumbing to evil. it is, in reality, the resolution of the form nature into its component parts and basic essence. disease is essentially an aspect of death. it is the process by which the material nature and the substantial form p

the thwarted soul, seeking full expression of some divine characteristic or inner spiritual reality, produces within the substance of its sheaths a point of friction. upon this point the eyes of the personality are focussed, and this leads to disease. the art of the healer is concerned with the lifting of the downward focussed eyes unto the soul, the healer within the form. the spiritual or third eye then directs the healing force, and all is well. b. diseases of disciples. we will divide what we have to say anent the diseases of disciples into two parts: the specific problems of all disciples, and the difficulties incident to soul contact. we need here to remember that all disciples are susceptible to the major categories of disease. they are attempting to be one with all humanity, and th

l reality, produces within the substance of its sheaths a point of friction. upon this point the eyes of the personality are focussed, and this leads to disease. the art of the healer is concerned with the lifting of the downward focussed eyes unto- 81- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the soul, the healer within the form. the spiritual or third eye then directs the healing force, and all is well. rule one the healer must seek to link his soul, his heart, his brain and his hands. thus can he pour the vital healing force upon the patient. this is magnetic work. it cures disease, or increases the evil state, according to the knowledge of the healer. the healer must seek to link his soul, his brain, his heart and auric emanation. thus can hi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

remaining personal instructions which are amazingly frank and direct. a few personally assigned meditations are included to show the technique of the training in individual cases, but the individual training was always incidental to a planned special group achievement. it should be remembered that these meditations are dangerous to use except as prescribed by a master and used under his watchful eye, just as there are many medicines available to the public which are not safe except as directed by a physician. an examination of the text will reveal many factors knowable only to a master which made these meditations safe and the breathing exercises useful while he was watching the effects. for example: he knew not only the ray qualities of all the vehicles but also the degree of response to

ium of the angel, and into the shadow of the dweller on the threshold. through this process, full consciousness is achieved. the work of this group, and of other groups similarly motivated, is to achieve these undertakings together: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" together to walk the path of revelation; together to serve and together to aid the faltering steps of humanity, the world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great c

k to be done by the world disciples, the world aspirants, the new group of world servers and the men and women of goodwill can be a determining factor in the new age and can tip the scales between a static and retrogressive activity and a steadily planned moving forward into light. you can play your part in this determination, if you so will. that you will do so, and that you will have the opened eye which will see the dawning light and the fading darkness is my earnest wish for you. november 1944 to my group of affiliated disciples: it is more than a year since you received your last set of instructions from me a year of momentous happenings upon earth and of significant changes in the hierarchical relation to humanity. there is, as a result of the war, a much closer rapport and spiritual

uman being carry the cells and the atoms of his body along the line of his wishes. energies are but the rhythm of his breathing and the results of the systolic and the diastolic action of his heart. from these energies we cannot escape, but in a mysterious and peculiar manner the planetary logos directs them or withholds them to suit the recognised planetary needs of the period. at this time the "eye of his direction" is turned towards a needy and waiting world, and particularly towards the large number of waiting people who hold within themselves the potencies of discipleship. they are the hope of the world. this outpouring of directed energy means a great stimulation of all sensitive and responsive aspirants; the result is not an easy one- 44- discipleship in the new age- volume ii copyr

nto my aura for vitalising, for training and for protection. my love goes ever out to you and my unifying desire. will you not aid me in my task? will you stand with me in the hierarchical endeavour to which i am pledged and which i have undertaken in consort with the other masters? there is much that you can do by speech, by pen and by example. will you not do it with a simple heart and a single eye for the helping of a deeply suffering and overburdened humanity. the six questions are intended to summarise and make deeply personal and significant in your consciousness the instructions, given during the past few years to this group of affiliated disciples. they can be regarded as being put to the disciple by his own soul and will mark if correctly and creatively used the closing of a preli

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

anisation interior and subjective of the seed groups, to their radiatory activity, and to the magnetic pull they evidence when duly organised. thus they produce fusion and blending. i am here putting new ideals and possibilities into as simple language as possible; i seek not to veil and obscure their simplicity and truth by many explanatory paragraphs. what i have here said must be read with the eye of vision and the understanding of the heart. disciples must have these two faculties as part of their usable equipment. have you got them, or are you trying to cultivate and unfold them, my brothers? another of the aspects of this group work is that its influence is pervasive, and not at the beginning dynamic. the force which it later exerts will be due to constant pervasive pressures and the

t, evoking an immediate human response. this will prove an incontrovertible fact. that his radiation will reach forth and surround his disciples, struggling in the conflict with evil, is also certain and sure. this will enable them to make the supreme effort which will win the battle for humanity. that he will come in "the air" is a well-known prophecy from the new testament, thus enabling "every eye to see him" these words have more meaning today than when written nearly two thousand years ago, for this world conflict is outstandingly an aerial one. students and those using this invocation would be wise to bear this in mind or they may fail to see and recognise the deliverer when he comes a thing which has happened before. we come now to the second stanza, with its direct references to hu

le. i said not intuitives, my brothers. this group is now so large and its focus is now so real and its demand so loud that it is succeeding in focussing the massed intent of the people. therefore, whatever revelation may emerge in the immediate future will be better "protected by the spirit of understanding" than any previous one. this is the significance of the words in the new testament "every eye shall see him; humanity as a whole will recognise the revealing one. in past ages the messenger from on high was only recognised by and known to a mere handful of men, and it took decades and sometimes centuries for his message to penetrate into the hearts of humanity. the stress of the times also and the development of the sense of proportion, plus an enforced return to simplicity of living a

ds and from its present paralysing condition of inertia, will meet the need of those who can, and should, wield power. it is the custodian of the law; it is the home of the mysteries and the seat of initiation. it holds in its symbolism the ritual of deity, and the way of salvation is pictorially preserved in its work. the methods of deity are demonstrated in its temples, and under the all-seeing eye the work can go forward. it is a far more occult organisation than can be realised, and is intended to be the training school for the coming advanced occultists. in its ceremonials lies hid the wielding- 334- the externalisation of the hierarchy copyright 1998 lucis trust of the forces connected with the growth and life of the kingdoms of nature and the unfoldment of the divine aspects in man

mply symbolic of a peaceful world a world which, through its own self-initiated efforts, has attained a general quietude and has acquired a certain measure of right human relations. his coming in the air might be interpreted literally to mean that at the right time he will come by plane from the place on earth where he has been for many generations, watching over the sons of men; the words "every eye shall see him" might mean that, by the time he comes, television will have been perfected and he will then be seen, by its means, from even the most distant spot on earth. to the orthodox christian, the above will sound like the rankest blasphemy, but the question immediately arises: why should it be blasphemy for him to use modern methods? whilst on earth before, he conformed to the customs o

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

will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. rule xii. for applicants: let the disciple learn to use the hand in service; let him seek the mark of the messenger in his feet and let him learn to see with the eye which looks out from between the two. for disciples and initiates: let the group serve as aquarius indicates; let mercury speed the group upon the upward way and let taurus bring illumination and the attainment of the vision; let the mark of the saviour, as the group toils in pisces, be seen above the aura of the group. rule xiii. for applicants: four things the disciple must learn and compreh

invocation (given out in april, 1945. its use will serve to bring the coming one to recognition and enable him to draw upon the resources of the avatar in the task of world reorganisation and regeneration. he will again come as the world saviour, but owing to the stupendous nature of the work ahead, he will be fortified and buttressed by the "silent avatar" who (occultly speaking) will "keep his eye upon him, his hand beneath, and his heart in unison with his" the keynote of christ's mission will be to evoke from humanity a response to that influence, and an unfoldment on a large scale of intuitive perception. when he came before, he evoked from humanity a gradual response to truth, and mental understanding. that is why at the end of the cycle, which he inaugurated, we have formulated doc

anent this first demand. the word "demand" which has been used perhaps requires explanation. in considering this subject it should be remembered that admittance to shamballa and a divine expression in life and service of the first great divine aspect, the will aspect, is the goal held before the members of the hierarchy. they too are on the way of evolution, and their goal is to pass through the "eye of the needle" on their way to the higher evolution. this higher evolution is that which opens up before a master of the wisdom. the use of this esoteric term by christ in the new testament story gives us a hint as to the nature of the exalted consciousness which he expressed. faced by the rich young man who possessed so much, christ indicated that he needed to prepare himself- 75- a treatise

council chamber of the most high and express the will-to-good and the will of god in fulfillment of the purposes of god. the will of this particular "rich young man" initiate though he was, was not yet adequate to the requirements, so he went sadly away; he had to prepare himself for the fourth initiation, the great renunciation, the crucifixion, and thus fit himself to pass through the needle's eye. there is a symbolic utterance in the old commentary which throws light upon the great opportunities which are found in the critical moments in the life of the soul as it experiences incarnation and becomes enriched thereby "within the womb of time and circumscribed by space and limited by darkness though sustained always by warmth the life evolves. it develops faculty. it becomes in miniature

s on form and knows the divinity of separation. such is its goal. reflect. knowledge will come "beyond the door is greater light and life. it knows itself for what it is. it suffices not unto itself and knows that it is that part of the whole, divinely one with others. reflect. union will come "before the rampart of the place of god himself, a son of god comes forth. he stands before the needle's eye and seeks to pass the hindering wall. he is not circumscribed by time or space, but light and life are his. he realises beauty and he knows that that exists. instead of time and space and all the rich inducements of the form, he knows himself as rich in love, in knowledge, wisdom, insight, and all the panoply of god (as he can grasp it, except one thing. reflect. purpose will reveal itself; th

ALICE BAILEY THE LABOURS OF HERCULES

pline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides within the council chamber of the lord. he turned to one who stood, close at his hand, and said "who is that soul upon the way of life, whose light can now be dimly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the s

therefore, travelled to crete and searched all over the island, pursuing the bull from place to place until at last he cornered it. then, we are told, he rode the bull, like a horse, across the island and through the waters which separated crete from the mainland, and so brought it into the city of the cyclops. these cyclops were peculiar beings of whom it was claimed that they possessed only one eye, set in the middle of the forehead. they were ruled over by three outstanding figures, whose names were brontes, meaning thunder, steropes, meaning lightning, and arges, meaning whirling activity. when hercules arrived with the bull at the gates of the city, he was met by the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme

gs to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the celestial ship of the north. vol. i (e. v. straiton. the "eye of the bull" in taurus, the magnificent fixed star, aldebaran, is one of the reasons why this constellation is regarded as conferring illumination. in ancient days it was called the leading star of the heavens, and taurus has always been connected with light and, therefore, with christ, who proclaimed himself as the light of the world. light, illumination and sound, as an expression of the cre

e world. light, illumination and sound, as an expression of the creative force: these are the three basic ideas connected with this constellation. the "interpreter of the divine voice, as taurus was called in ancient egypt, can be paraphrased into christian terminology and called "the word made flesh. it is an interesting sidelight on the power of the zodiacal influences to recall that the bull's-eye lantern can be traced back to the bull's eve in taurus, and the pontifical bull, or the papal- 29- the labours of hercules enunciations which were regarded [45] as interpreters of god's voice, is a term in common usage today. it might well be asked here, in what way does taurus, the bull, become the bringer of illumination? we are told that in this sign the moon is exalted and venus is the rul

ng men and women, driven by spiritual desire and under the influence of the thought-form of the church during the middle ages, with its many monasteries and convents, believe that for them the celibate state is essential and right, and are puzzled when they find that complexes result. but may it not be that the true celibacy has been expressed for us in the words of christ, when he said "if thine eye be single, thy whole body shall be full of light? may it not be that true celibacy is the refusal of the soul any longer to identify itself with the form? may not the real marriage relation, of which the physical plane relation is but the symbol, be that of the union of the soul and the form, the positive spirit aspect and the negative mother-matter? let the soul be single in its purpose and f

AN INTRO TO STUDY OF THE KABALAH

e learner's own mental condition; hence the need of a teacher, of a guide who has traversed the path, and who can recognise by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort, combined with purity of life, is of vital importance. the human intellect can only appreciate and assimilate that which the mind's eye can at any time perceive. the process cannot be forced. mystic lore cannot be stolen. if any learner did appropriate the knowledge of a grade beyond him it would be to him but folly, disappointment and darkness. students have often been offered a doctrine, or assertion, or explanation, which their intellect has rejected as absurd, or as sheer superstition; which same dogma they have later in l

im. the whole kabalistic theories are of a nature similar to the secrets of freemasonry; there was much doctrine that was never written nor printed: these works often describe imagery which seems folly, and contain doctrines that at first seem absurd; yet they enshrine the highly spiritual teachings which i have shortly outlined. the mere reading of these volumes is of little avail; the spiritual eye needs to be opened to see spiritual things; and the great kabalists of old did not cast pearls of wisdom before the ignorant or the vicious, nor suffer the unclean to enter the temple of wisdom. the serious student must make strenuous efforts to attain to the higher life of the true occultism, then perchance in a distant future, a record of temptations avoided, and of a life of self-sacrifice

APOCALYPSE MOSES

n and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two great and fearful wonders standing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child set

APOCRYPHON OF JOHN

y receive the things that i shall teach you today, and may tell them to your fellow spirits who are from the unwavering race of the perfect man" and i asked to know it, and he said to me "the monad is a monarchy with nothing above it. it is he who exists as god and father of everything, the invisible one who is above everything, who exists as incorruption, which is in the pure light into which no eye can look "he is the invisible spirit, of whom it is not right to think of him as a god, or something similar. for he is more than a god, since there is nothing above him, for no one lords it over him. for he does not exist in something inferior to him, since everything exists in him. for it is he who establishes himself. he is eternal, since he does not need anything. for he is total perfectio

s mother. and he removed himself from her and moved away from the places in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- e

l. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-ephroum, the lips; amen, the teeth; ibikan, the molars; basiliademe, the tonsils; achcha, the uvula; adaban, the neck; chaaman, the vertebrae; dearcho, the throat; tebar, the right shoulder, the left shoulder; mniarcon, the right elbow, the left elbow; abitrion, the right underarm; evanthen

ARADIA GOSPEL OF THE WITCHES

himmering andbreathing, still sleeps in a dream could not escape the greeks, and they expressed it as dianaembracing endymion. but as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins and loved iniquities, there was attached to this myth far more thanmeets the eye. and just in the degree to which diana was believed to be queen of the emancipatedwitches and of night, or the nocturnal venus-astarte herself, so far would the love for sleepingendymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

of which the christian chivalries maintained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master

BANISHING THE SLAVE GODS

tack- which is actually a blessing in disguise- you will imagine this inverse pentagram slightly between your eyebrows at the center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the d

force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head of the goat as in the manner of an assumption of a god form. as your sexual arousal begins to reach its pitch. imagine the focused force of that energy opening and shining out, projecting the pentagram as analogous to a laser projecting an image on a surface. with practice, you will eventually be able to summon this process by sheer will alone wh

with the tower. the passive partner fuckee associates with the devil. the procedure will be done as suggested above, but the passive partner will serve as the active focuser and projector in the rite. as to the intent of this rite/practice/magical procedure- the purpose is to create a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickening of the energies now, for those of you who may have anticipated that this rite of attack/curse/blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "b

BEHOLDERS OF NIGHT

n an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergen

edom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat star of chaos, called often algol. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new for

the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pent

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

shugs ldan [dorj shukden] produces the gurgling sound of a man in the agony of suffocation said to be the voice of the abbot bsod nams grags pa [s nam drakpa] who killed himself by stuffing a ceremonial scarf into his throat; the oracle-priest of skar ma shar [karmashar, who sometimes becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the former state magician rgyal mtshan mthar phyin [gyeltsen tarchin, makes his medium limp; the drung yig chen mo [drungyik chenmo, as soon as he had entered the body of an oracle-priest, will remind all those present of the events which led eventually to his incorporation among the dharmap.las by s

is avalokite.vara. 345 the seven riders. 346 individual. 347 for protection. skt. rak.a rak.a. 348 which are the destroyed teachings. 349 of being initially killed by the king. 350 because of the initial prayers of the princess. 351 "one-eyed woman" 352 this is understood as summoning the deities for purposes of propitiation. 353 the elders. 354 the location of the temple complex of samy. 355 red eye on the rise. this is in reference to tuesday and the planet mars; this segment seems to be referring to an astrologically appropriate time. 356 and words. 357 by means of a blood knife. 158 effigies360 from] red earth361 of the three highest362 and barley flour, which endows [the might demon] with the manner of grasping363 and killing.364 on top of a high red mansion, on the red arrow of a mig

imely deaths,449 and such. therefore, this should be kept secret. regarding this scroll of paper; because the king s lineage is protected by the urgyan lord [padmasambhava, 446 "shout. 447 "let loose; also refers to siccing a dog on someone. 448 "slay. 449 tib. gri. 169 insert them in an activity manual of prized leather. in order to preserve the words of glorious tamdrin, conceal this within the eye of the nampar nangdz (rnam par snang mdzad)450 [statue] of the mount chimpu temple at samy [319] at the end of time, the moment when the dharma king is cast down as vulgar will come. therefore, at that time, the haughty ones of the violence demons and the eight classes [of demons] will manifest; the red-colored knowledge-bearer451 of the lotus family and the horse will speak [and] shout forth

BLAVATSKY H P ANTHROPOGENESIS

destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the last divine mortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in one of the commentaries, that the "pole-star has its watchful eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the

e to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to the lha of the seven, they who revolve driving their chariots around their lord, the one eye. his breath gave life to the seven; it gave life to the first. 2. said the earth "lord of the shining face; my house is empty. send thy sons to people this wheel. thou hast sent thy seven sons to the lord of wisdom. seven times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty

e complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the human body. male and female they worshipped. then the third eye acted no longer- xi. 43. they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the

l. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a) which turns the fourth (globe, or our earth) is servant to the lha(s) of the seven (the planetary spirits (b, they who revolve, driving their chariots around their lord, the one eye (loka-chakshub) of our world. his breath gives life to the seven (gives light to the planets. it gave life to the first (c "they are all dragons of wisdom" adds the commentary (d (a) lha is the ancient word in trans-himalayan regions for "spirit" any celestial or superhuman being, and it covers the whole series of heavenly hierarchies, from archangel, or dhyani, down to an angel of darkness, o

ter is the esse of that universe. as the logos reflects all in the universe of pleroma, so man reflects in himself all that he sees and finds in his universe, the earth. it is the three heads of the kabala "unum intra alterum, et alterum super alterum (zohar, idra suta, sec. vii "every universe (world or planet) has its own logos" says the doctrine. the sun was always called by the egyptians "the eye of osiris" and was himself the logos, the first-begotten, or light made manifest to the world "which is the mind and divine intellect of the concealed" it is only by the sevenfold ray of this light that we can become cognizant of the logos through the demi-urge, regarding the latter as the creator of our planet and everything pertaining to it, and the former as the guiding force of that "creat

BLAVATSKY H P COSMOGENESIS

nkind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral

here never was a religious founder, whether aryan, semitic or turanian, who had invented a new religion, or revealed a new truth. these founders were all transmitters, not original teachers. they were the authors of new forms and interpretations, while the truths upon which the latter were based were as old as mankind. selecting one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, de

ecome 215/216. the agreement of ten persons giving each 1/2 of certitude will produce 1023/1024, etc, etc. the occultist may remain satisfied, and care for no more[[vol. 1, page xlviii[[blank[[vol. 1, page 1] proem- pages from a pre-historic period. an archaic manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hitherto immaculate disk, space and eternity in pralaya, denotes the dawn of diffe

m" is the appellation given to our monad (the two in one) during its cycle of incarnations. it is the only immortal and eternal principle in us, being an indivisible part of the integral whole- the universal spirit, from which it emanates, and into which it is absorbed at the end of the cycle. when it is said to emanate from the one[[footnote continued on next page[[vol. 1, page] 17 proem. of the eye of self-existence (book of dzyan "the appearance and disappearance of worlds is like a regular tidal ebb of flux and reflux (see part ii "days and nights of brahma) this second assertion of the secret doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. an alternation s

hed by that which is and yet is not. naught was. 7. the causes of existence had been done away with; the visible that was, and the invisible that is, rested in eternal non-being- the one being. 8. alone the one form of existence stretched boundless, infinite, causeless, in dreamless sleep; and life pulsated unconscious in universal space, throughout that all-presence which is sensed by the opened eye of the dangma. 9. but where was the dangma when the alaya of the universe was in paramartha and the great wheel was anupadaka[[vol. 1, page] 28 the secret doctrine. stanza ii. 1. where were the builders, the luminous sons of manvantaric dawn. in the unknown darkness in their ah-hi paranishpanna. the producers of form from no-form- the root of the world- the devamatri and svabhavat, rested in t

BLUE EQUINOX

ome with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i

agician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. liber lxv 85 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phil not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou

the pylon, the blade of the serpent, the blade of the phallus. the equinox 92 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 1

hyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as t

the induction (as it were) of their souls. and your understanding will depend upon your ripeness for perception of my truth. moreover, if so be that light in you ready to break forth, then light will interpret to you these dark words in the language of light, even as a string inanimate, duly adjusted, will vibrate to its particular tone, struck on another chord. read, therefore, not only with the eye and brain, but with the rhythm of the life which you have attained by your will to love quickened to dancing measure by these words, which are the movements of the wand of my will to love, and so to enkindle your life to light [in this mood did i interrupt myself in the writing of this my little book, and for two days and nights sleeplessly have i made consideration, wrestling vehemently with

BOOK OF PLEASURE

resh? oh, folly of the world, deny thy faith, renounce this bloody-sceptred god and confess. the completion of folly is the beginning of childhood, but of the book of pleasure (self love) get any book for free on: www.abika.com 37 knowledge there is no end. it was the straying that found the path direct. from childhood, i have never denied my invincible purpose. oh, silent watcher, thou sleepless eye of the universe, watch over the beginning of all my ideas. the misery of the world would seem eternal, whilst i, in the midst, like an infant not yet smiling, am impervious in purity (of self-love) but i dare not claim its service! i am in eternal want of realization, poor though i be, my contentment is beyond your understanding. an opinionist, i fear to advocate an argument, or compromise mys

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

to how you live it. do good and you will get back good. but do evil and evil will return. more than that, though, it is a three-fold retribution. do good and you will get back three times the good; do evil and you will receive three times the evil. obviously there is here no inducement for you to ever harm anyone. of course it is not a literal threefold return. if you were to punch someone in the eye, it does not mean that you will get punched in the eye yourself three times. no. but, sometime in the future, you may "just happen" to break a leg. something which might be considered three times as bad as being punched in the eye. in the witchcraft belief, then, one lifetime's experiences are not dependent on the previous one's. for example, if you suffer physical abuse in this life, it does

niture there should be a small dish of anointing oil (see lesson thirteen, page 198 for recipe) standing between the water and the salt. the altar is set up in the center so that, when you stand in front of it, you are facing east. the circle is indicated (by cord, chalk or paint) about you. sit, or kneel, before the altar with your eyes closed. concentrate your thoughts on seeing, in your mind's eye, yourself enclosed in a ball of white light. direct your energies to make that light expand to completely fill the circle. hold it for a moment and then relax. opening your eyes, stand and move to the east. point your right forefinger (left, if left-handed) down at the circle line. walk slowly around the circle, deosil "drawing" the circle through the power being directed down your arm and off

replace it on the altar; take up the censer and, again from the east, go around the circle once more, swinging the incense-burner along its line. return to the altar and replace it. say "the sacred circle is about me. i am here of my own free will and accord, in peace and in love" dip your forefinger into the salted water and mark a cross in a circle on your forehead, in the position of the third eye (between the eyebrows. then mark a pentagram^ on your chest, over your heart. say "i now invite the gods to witness this rite i hold in their honor" hold your hand, with finger pointing up, high in salute as you now say "god and goddess; lord and lady; father and mother of all life, guard me and guide me within this circle and without it, in all things. so mote it be" kiss your hand to the lor

an' it harm none, do what thou wilt. so be it" take up the goblet and slowly pour the remainder of the wine on to the ground, saying "as this wine drains from the goblet (horn, so let the blood drain from my body should i ever do aught to harm the gods, or those in kinship with their love. so mote it be" dip your forefinger in the oil and again make the sign of the cross in a circle on your third eye, and the pentagram over your heart. then, also, touch the oil to your genitals, right breast (nipple, left breast, and then genitals again (this last forms the sacred triangle, symbolizing the drawing of power up from the root of that power. say "as a sign of my rebirth i take unto myself a new name. henceforth i shall be known as.(name, for my life within the craft. so mote it be" now sit com

e-foot length of cord and a blindfold on the altar. the priestess's goddess crown and the priest's horned helmet rest beside the altar. the initiate wears no jewelry of any kind, nor make-up, and waits in a room outside the temple room. anointing will be done as described in the self dedication. a keltic cross in a circle$ is drawn slightly above and between the eyes, in the position of the third eye; a pentagram^ is drawn over the heart; an inverted triangle is marked by touching the genitals, right breast, left breast and genitals again. the erecting the temple ritual is performed in the usual manner (see next lesson. the bell is rung three times. priestess "let there be none who suffer loneliness; none who are friendless and without brother or sister. for all may find love and peace wit

BUDGE E

and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there are shouts of gladness upon the earth at the entrance of thy (literally, his) body. he who shineth sendeth forth light, and the uru gods give light [at dawn; destroy tho

have protected me against apep, who have life through my soul, who have being through my bodies, who stablish your seats of holiness which have been decreed to you that ye may exist therein [who are with your souls] by day, who are in my following in the tuat, when i make my way through the night and when i destroy the darkness, o grant me your help so that i may travel on in the following of my eye, and that i may journey forwards with those who go to my place in the east. utter ye cries of joy, o gods of the tuat, for i avenge you [utter ye cries of joy] for i order your destinies" when they have addressed this god whilst rowing along his boat am-ta, they cry out, and they bring him to rest in the field of the nepertiu gods who are in the following of osiris. if these scenes be done [in

ation and his bread with ra" in the upper register are the following- 1. a dog-headed ape seated on an oval mass of sand; he is called her-sha-f "he who is on his sand" 2. a dog-headed ape called tcheb-neter, or tebi-neter, seated in a coffer) with a vaulted roof. 3, 4. two jackal-headed gods called anpu and nehem-kheru, or neha-kheru. 5, 6. a man and a woman, who hold in each hand a pupil of the eye of horus, or ra; the man is called p. 51 [paragraph continues] anth, i.e "he who brings" and the woman antet, i.e "she who brings" 7. the ram sma-kheftiu-f. 8. a mummied form, with projecting hands, called pet-ahat. click to view third hour. upper register. gods nos. 1-6. 9. anubis of thebes, in the form of a jackal, couchant on a pylon. 10. a kneeling man, who holds in his left hand a pupil o

horus, or ra; the man is called p. 51 [paragraph continues] anth, i.e "he who brings" and the woman antet, i.e "she who brings" 7. the ram sma-kheftiu-f. 8. a mummied form, with projecting hands, called pet-ahat. click to view third hour. upper register. gods nos. 1-6. 9. anubis of thebes, in the form of a jackal, couchant on a pylon. 10. a kneeling man, who holds in his left hand a pupil of the eye of ra, and is called an-maat-ra-sehetep-neteru, i.e "the bringer of the eye of ra, who maketh content the gods" p. 52 click to view third hour. upper register. gods nos. 7-11. 11. the papyrus sceptre ur-hekau, i.e "great one of words of power" surmounted by a piece of flesh. 12-15. four gods, whose names are sau-ab, click to view third hour. upper register. gods nos. 12-19. p. 53 [paragraph co

company of gods. he is no longer in the serpent boat wherein he passed through the domain of sekri, and he is no longer being towed along. in front of the boat are- 1. the god thoth, in the form of a man with the head of a cynocephalus ape, seated on a throne, and p. 117 bearing the name tehuti-khenti-neb-tuat. 2. a female figure, with her hands turned behind her, holding in each the pupil of an eye of horus or ra; she is called ament-semu-set. the text above the boat reads: click to view (left) the goddess ament-semu-set (right) thoth of the tuat [paragraph continues "this great god travelleth through this city, being provided with [his] boat, on the water; be worketh the paddle in this country towards the place of the body of osiris "the majesty of this great god [speaketh to] the gods

CALLING TO THE FIRST OF WITCH BLOOD

ch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins, life to never end by flesh or

CASE PAUL F THE BOOK OF TOKENS

the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, be

here must truth and right abide. take heed lest thou despise the forms thou understandest not. every vessel of life is an aspect of me, the most high. 3 the strife, the quarrels, the contentions that thou witnessest day by day are the play of the light and darkness which i am [107] t h e book of t o k e n s all sense of effort, all semblance of exertion know these as illusion, and with thy mind's eye see me entering into all. know me thus as the conciliating intelligence, which rewardeth those who seek; and know, too, that whatsoever a man seeketh, he desireth me. of my beneficence i give freely to every one that seeketh, and from me cometh the victory which they win who gain to knowledge of secret things. this victory cometh during the sleep of the body, and the secret of my rewarding ben

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

have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is

did our father abraham, and the last day is the time of that achievement. then shall all things pass away for that man. and he shall behold all things anew. and the prince of darkness shall be cast into the lake of fire. for then shall that enlightened one see that the demon is but the shadow of the lord [150] comment on ayin* a y i n, pronounced ahyin. transcribed as" o. the number 70. meaning: eye. the renewing intelligence. 4 "the darkness is the fountain of existence" is based on a secondary meaning of ayin, o i n, which is "well, fountain, or spring. 5 "five-score and thirty, 130, is the numeration of ayin, o i n, which is here called" the wellspring of outward appearance" because ayin, o i n, means also "look, face, appearance, color. 130 is 13 multiplied by 10. 13 is a qabalistic n

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

colour builds up quite spontaneously, with no apparent effort. it has also been described as a cloud of energy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final

dles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus (see page 110. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy memories for you. these might include stones or shells found on an enjoyable outing, presents from friends or famil

and so representing the cycle of death and rebirth. she is especially powerful in rituals by or for young women, especially those who have suffered loss or abuse, and also for mother-daughter relationships. she is sometimes regarded as a symbol of grain. proserpina, daughter of ceres, is the roman form of persephone. sekhmet sekhmet is the ancient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu

fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was

ent. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

tain huge great carbuncles, and this (as i was informed) was the king s treasury. but the main and most glorious thing that i saw here was a sepulchre (which stood in the middle) so rich that i wondered that it was not better guarded. to which the page answered me, that i had good reason to be thankful to my planet, by whose influence it was that i had now seen certain pieces which no other human eye (except the king s family) had ever had a view of. this sepulchre was triangular, and had in the middle of it a vessel of polished copper; the rest was of pure gold and precious stones. in the vessel stood an angel, who held in his arms an unknown tree, which continually dropped fruit into the vessel; and as often as the fruit fell into the vessel, it turned into water, and ran out from there

rk naked (for he heaved up the coverlets too) lying there in such beauty, and in such a surprising fashion, that i was almost beside myself; neither do i yet know whether it was a piece thus carved, or a human corpse that lay dead there. for she was altogether immovable, and yet i dared not touch her. so she was again covered, and the curtain drawn before her, yet she was still (as it were) in my eye. but i soon saw behind the bed a tablet on which it was written as follows (when the fruit of my tree shall be quite melted down then i shall awake and be the mother of a king) i asked my page about this writing, but he laughed, with the promise that i should know it too. so, he putting out the torch, we ascended again. then i had a better look at all the little doors, and first found that on

at was further useful yet remained, i dare not say for certain. but this i know, that the water that was emptied into the globe was much heavier than six, or even more of us, were well able to bear, although going by its bulk it should have seemed not too heavy for one man. now this globe having been got out of doors with much ado, we again sat alone, but i perceiving a trampling overhead, had an eye to my ladder. here one might take notice of the strange opinions my companions had concerning this fountain, for they, imagining that the bodies lay in the garden of the castle, did not know what to make of this kind of working, but i thanked god that i had awakened at so opportune a time, and that i had seen that which helped me the better in all the virgin s business. after one quarter of an

t were forced to look out of the windows till the globe was well heated, and brought to the desired effect. here i may well avow that in these mirrors i have seen the most wonderful spectacle that ever nature brought to light, for there were suns in all places, and the globe in the middle shined still brighter, so that we could no more endure it than the sun itself, except for one twinkling of an eye. at length the virgin commanded the looking-glasses to be shut up again, and the windows to be made fast, and so to let the globe cool again a little; and this was done about seven o clock. this we thought good, since we might now have a little leisure to refresh ourselves with breakfast. this treatment was again right philosophical, and we had no need to be afraid of intemperance, yet we had

d each had to blow up the fire himself with a pipe, and they stood blowing about it like this, as if they were wondrously preferred before us in this. and this blowing lasted until our old man roused us to our work again, so that i cannot say what was done afterwards. we opened our little forms, and there appeared two beautiful, bright and almost transparent little images, the like of which man s eye never saw, a male and a female, each of them only four inches long, and what surprised us most greatly was that they were not hard, but lithe and fleshy, like other human bodies, yet they had no life; so that i most assuredly believe that the lady venus s image was also made after some such manner. these angelically fair babes we first laid upon two little satin cushions, and looked at them fo

COLLIER IRENE CHINESE MYTHOLOGY

ges check the ledger of the dead, which recorded the life span of every creature on earth. as he upbraided the judges, monkey quickly crossed out his name in the ledger of the dead with a thick black brush. without his name in the ledger, the underworld demons had no choice but to let him go. since the gods were unsuccessful in sending monkey to the underworld, the jade emperor decided to keep an eye on monkey in heaven. he summoned the monkey king and gave him the job of stable master. monkey was to feed, chinese mythology 100 groom, and water the thousand horses of heaven. monkey was so insulted at having been given this menial job that he left in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agr

COSIMANO CHARLES ELEMENTARY PSIONICS

he ranks of the immortals! psionics 101 hit the streets in january of 1987, almost 7 years after i typed the first pages. so you see what i mean about time lag! but time has not been kind to the book. many of the techniques and ideas of that first edition are hopelessly dated and frankly, it no longer reflects my view of the world very much. i am no longer a young man and with the darkening of my eye there has been a correspondent darkening of my vision. the cheerful prankster with just a touch of amorality has been replaced by an international terrorist (at least according to some folks) and i m certain that those who were shocked by my little drill joke now look upon my work with maximal disfavor. once jokingly called darth vader by my friends, i have become the emperor, an old, little m

on (there was a dreadful book written a few years back by some new age nutjar who claimed that the australian aborigines were actually aliens sent to cure humanity of its addiction to water. the aborigines were less than amused) what i do mean when i talk about meditation is the ability to calm the body and clear the mind, to concentrate on a given subject and to see certain things in your mind's eye. it is not necessary to practice these things every day, but some sort of regular schedule is advisable and you should do your best to follow it. it is best to begin by considering your own body, with particular attention paid to your breathing. this is not too difficult as breathing is something everyone does at some time in their life. merely sit in a comfortable chair in which you can sit w

onsidered (like how do you write with a cabbage. now sit back in your chair and relax. begin your mantra like you always do, repeating so and then hum, breathing in and then out, completely naturally, until you feel that you have somehow managed to cut yourself off from the rest of the world. continue in this state and close your eyes. now comes the hard part. try to see the pencil in your mind's eye and hold it there as long as you can. you should find the experience to be a little disappointing at first because the pencil will refuse to stay put. remember to try to really see the pencil, not to merely recite the word "pencil" the image will flit in and out, with different parts appearing and disappearing. you will see the point and then the eraser. you may see nothing but the name of the

wly at first and then faster, either towards your hand or away from it. once you have this response, repeat the procedure with your left hand and see what it does. usually the straw will turn towards one hand and away from the other. once have gotten the thing going with the energy from your hands, it is time to see what the beam from your eyes can do. a lot of material has been written about the eye beam and many interesting claims have been made for it, but there is no substitute for experience, especially in the realm of the psychic. with the straw at rest, sit quietly and gaze intently at it, willing it to move. if you can imagine a beam coming out of your eyes and converging on it, pushing it, so much the better. after a few seconds of this, the straw should begin to move. sometimes i

ard to do, at least in this country. get away from the general commotion for a few seconds, which may be all you may get, and begin to fill yourself with energy. feel the etheric body begin to expand and glow. know that that glow is increasing in brightness and that if the lights went out people would be able to read by the light you are emitting. fix your gaze on the subject, trying to catch the eye if possible, and then transmit. as you send out your energy, exhale, strongly. it is well known that exhalation increases the strength of the muscles, which is the reason for the famous karate yell. the same principle applies here, but do not yell or you may get the opposite results from what you want. by exhaling as you transmit, you will increase the power of the transmission and the chances

DANCE OF THE WITCHES

or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the answer is simple enough: there is no "best" way. each person, being an individual, is predisposed to a variety of techni

around" are two aspects of their greater being, and thus "making the leap" between the lesser, limited perception and the greater perception of wholeness, is just easy to do. devil take the hindermost i have decided to write this short essay to communicate another technique for achieving the twilight sleep, the trance, which is also known as the waking dream, the paradisal expansion, the "devil's eye open, and many other names. this technique, the "dance of the witches, is not really a dance; but it requires certain ritual actions, done in a certain manner, to achieve it's aim. this technique is not like the "mantle" technique, in which a person goes passive and allows themselves to dissolve the boundaries between themselves and what seems to be "nature all around. this is not a technique

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rn will then attract to it the experiences which ensure that we remain poor and downtrodden. we will have created our own reality. this is so, so vital to understand, not only in relation to this book, but in the context of life itself: we create our own reality. xviii..and the truth shall set you free religions and ancient texts going way back have had a common theme of 'reaping what you sow 'an eye for an eye and a tooth for a tooth, and 'what you do to others will be done to you. the word by which this process is now best known is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is presented as almost a form of punishment. at that level, it is punishment- self punishment. we created it, not

. another extraterrestrial, most probably. if you read the old testament and other ancient texts and replace every reference to 'god' or 'the gods' with 'extraterrestrial, the whole thing begins to make sense and becomes so obvious. it is important to remember that in evolutionary terms, the time span between the period when these accounts were written and today is nothing, hardly the blink of an eye. modern ufo phenomena as reported by thousands of people- which include amazing holographic images, beings and craft which appear and disappear (switch dimensions, and a host of other visions and tricks that put walt disney in the shade- were being performed by extraterrestrials in the periods during which the major religions originated. these fourth dimensional manipulators created the religi

their book, when the earth nearly died.15 they believe that a star exploded around 15,000bc and some of the debris reached this solar system about 9,500bc, leaving devastation in its wake. their work confirms the themes of channelled communications over thousands of years when they claim that the earth surface we see today was created largely by an enormous upheaval, almost in the twinkling of an eye in evolutionary terms, and not by the slow, gradual change so promoted by mainstream, official-line, science. the detail of these various views is interesting, but i find the overall themes emerging from ancient and modern information and beliefs to be the most compelling aspect in all this. those themes are of a considerable extraterrestrial influence on human affairs, a battle between extrat

n which all creation exists- knowledge will always be misused. knowledge without love is the state of being which still controls the higher levels of the brotherhood network, via its global elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic of the penis of osiris, the egyptian god. the legend is that he was torn into pieces by the 'evil' set (lucifer, satan, the devil, et al) and when isis, the wife of osiris, tried to put him back together again, she found all his missing parts, except you know what. such legends are, i feel, symbolic of muc

tion must by definition be imbalanced, and this one most certainly is. the freemasons have become one of the most important of the secret societies which have appeared since the ancient times, and they have based themselves on the the birth of the brotherhood 29 structure and beliefs of the brotherhood mystery schools, as have the others. i will refer to this network as the cult of the all-seeing eye, the cult that worships these fourth dimensional "gods" or "masters. it goes back to antiquity and this same stream of manipulation is behind the new world order to this day. it is a fusion of the ancient esoteric beliefs which have emerged from babylon, egypt, and the hebrew kabbala school. the higher levels of the freemasons still worship a 'god' called jahbulon- jah (jehovah, hebrew, bul (b

DAVID ICKE CHILDREN OF THE MATRIX

using their combined orbit periods of 100 years as a code for them, he says. certainly there is endless reference to "twin" symbolism throughout the ancient world. the dogon call sirius b, digitaria, and sirius c, sorghun, or the "female star".17 they also call it the "sun of women" or "star of women".18 to them, the most important star is sirius b, which, they rightly said, was invisible to the eye. still today their religious rituals and rites are based on the cycles of the sirius system. the dog star, sirius or sirius a, has two and a half times the mass of our own sun and is thirty-five and a half times brighter" when you consider that our sun contains 99% of the mass of this solar system, sirius is some baby. sirius b contains 1.053 times the mass of our sun.2" it is incredibly compr

ssociated with sirius in egyptian belief was orion and, interestingly, modern ufo researchers figure 2: the inverted pentagram, the classic symbol of satanism, and, apparently, a symbol for sirius. ruled by the gods 35 connect the reptilians with both sirius and orion. isis (sirius) was the companion of osiris (orion) in egyptian myth. among the major illuminati symbols to the present day are the eye, the triangle or pyramid, the five-pointed star, the obelisk, and the dome. the egyptian hieroglyph for sirius was the obelisk, dome and fivepointed star; the bozo tribe of mali, cousins to the dogon, call sirius the "eye star; an egyptian hieroglyph for sirius was a triangle- three points representing the three sirius stars; and the triangle symbolised water in pythagorean code;26 the eye was

n myths tell of a great disk that came out of the sky and landed on an island called the island of the sun. this is a place i have visited twice on the bolivian side of lake titicaca. during the great deluge, the top of this island was the first piece of land to emerge as the water receded, they say. there are sceptics ruled by the gods 37 figure 3: the classic llluminati symbol of the all-seeing-eye and the pyramid with the capstone missing on the us dollar bill figures 4 and 5: the pyramid and all-seeing eye is used by a stream of companies in their advertising, including r.j. reynolds, a major llluminati bloodline, and fidelity investments. who seek to discredit the stories of the dogon, the nommo, and their tales of sirius. they say the french researchers who first published the inform

ferring to a planet has never felt right to me. a massive comet, maybe. but either way there is a fundamental connection between the reptilian anunnaki of the sumerian tablets and sirius-orion. researcher mark amaru pinkham says in his book, the return of the serpents of wisdom (adventures unlimited, illinois, usa, 1997, that the symbol of the sirians in atlantis was a triangle, sometimes with an eye in the middle.37 this pyramid with the capstone missing and/or the all-seeing eye is an ancient symbol used by the llluminati and can be found today on the dollar bill, the reverse of the great seal of the united states, and on a stream of logos used by llluminati companies (figures 3, 4 and 5. you also find it on the logo of the british intelligence operation, 38 children of the matrix mi5 (f

is a semitic name for the sumerian-mesopotamian emperor, king gin, gani, or guni. he was called in the later babylonian texts, the "king of the four quarters of the world, because they knew (babylon was also a mesopotamian culture) that the sumerian empire was enormous. the incas of south america used this term "four quarters, also. in the indian epics, sargon's son, manja, was called "the royal eye of gopta and of the four ends of the earth" when he became emperor.3 in the indus valley clay seal records, sargon and manja or menes also called themselves and their dynasty gut or got("goth" to the romans) and used the titles bar or par which means "pharaoh, according to waddell.4 gut or got became "god, a term used by the later goths. all non-latin languages in europe are derived from the g

DAVID ICKE THE BIGGEST SECRET

he should look at the higher floors if he wanted to know how extensive itreally was. she also pointed to a lift which only went to certain floors at the top of thebuilding and, as they chatted, she told him of something she had seen some weeksearlier. the lift had opened and a very strange figure had emerged. he was white to thepoint of being albino, but he had a face shaped like a lizard and his eye pupils werevertical like a reptiles. this lizard-like figure had walked out of the lift and into anofficial-looking car waiting outside. the policeman was so intrigued that he used hisown time to check on the companies at the top of the building served by the mysterylift. he found they were all fronts for the central intelligence agency, the cia.then there are the experiences of cathy obrien

versions, of course. these arethe reptilian crossbreeds who run the world today and it this profusion of reptilian geneswhich allows such people to shape-shift into reptilians and back into an apparently humanform. these bloodlines also have the ability to produce an extremely powerful hypnotic stare,just like a snake hypnotising its prey, and this is the origin of the term giving someone theevil eye. all this is the real reason for the obsession with blood and the interbreeding of theblue blood families and their offshoots. this is why since the earliest times of knownhistory, the blue blood heirs married their half-sisters and cousins, just as the anunnaki didaccording to the sumerian tablets. the most important gene in this succession is passed on bythe female line, so the choice of fem

expressed in the british isles andeurope by the druids and the giant or titan race, the reptilian-human crossbreeds ofthe ancient near east, were often symbolised as trees because of their height. in his1833 book, phoenician ireland, joachim de villeneuve, insisted that irish druidswere the snake priests of the phoenician seafarers. this would certainly explain theorigin of the balor of the evil eye, the irish version of the north african god baal,and the celebration in may of the baal ritual, beltane. the evil eye relates to thehypnotic stare of the reptilians. the sun god of the phoenicians was bel or bil andlater became known by the canaanites and babylonians as baal- nimrod. thedruids became the carriers of the mystery school tradition in britain, ireland andfrance or britannia, eire

usness field. most christianclerics have no idea that this is so, butfigure 18: the human chakra or vortex system whichinterpenetrates our levels of being. when they are open weconnect with the cosmos and draw in limitless amounts ofenergy. when they are closed we are disconnected from thecosmos and operate on a fraction of our mental, emotional,physical and spiritual potential. crown chakrathird eye chakrathroat chakraheart chakrasolar plexuschakrasacral chakrabase chakra115those who have controlled christianity and the roman church certainly do, becausethey are in the knowledge stream that has been suppressed in the general population.each generation has been conditioned to think the christian way about sex, whetherconsciously or subconsciously, and they in turn have helped to condition

t thefts in human history when he passed lawsforcing the american people to hand over all their gold to the government in return forworthless pieces of paper known as federal reserve banknotes. this was necessary, he231said, to solve the dire economic problems. soon afterwards, with the american economynow completely under brotherhood control, roosevelt put their symbol, the pyramid andall seeing eye, on the dollar bill. he was saying to the american people: gotch-yer.franklin roosevelt, a 33rd degree freemason, held the title, knight of pythias, in asecret society called the ancient arabic order of nobles and mystics. among itsprevious members were francis bacon and the french revolutionary, mirabeau.membership is only open to freemasons who have reached at least the 32nd degree orare mem

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

gy. there is much more to ufos then unidentified flying objects and aliens. people must understand the spiritual side of what is going on. these "gods" haven't left us. they live among us, controlling us via mind control tactics. i would trust that you would study the entire site, it has plenty to offer. as you can see on the back of the u.s. one dollar bill there is a pyramid with the all-seeing-eye of god, with the message "new order of the ages" or "new world order" you are about to learn that the u.s. government is linked to satanism. you have already learned that the u.s. government is linked to several other governments and the church. and that it is all run by the secret society brotherhood. the street design in washington, d.c, has been laid out in such a manner that certain lucife

capital is washington, d.c. in 1791, pierre charles l'enfante(the designer, who was a freemason, laid out governmental center of washington, d.c, he planned more than just streets, roads, and buildings. he hid certain occultic magical symbols in the layout of u.s. governmental center. when these symbols are united they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of which are represented in washington d.c (the united states capital) many people have natural tendencies to want to disbelieve unpleasant or frightening truths. occultists

gn. but, there is much more symbolism expressed by the circle in occultic thought. the circle has also been used as a halo above a person's head, denoting that "he or she is in direct communication with the spiritual world. the circle has also been utilized to represent the sun, especially in spiritual terms, denoting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid on the american one-dollar bill? this eye is within a triangle, but the important factor to realize is that the eye is atop a pyramid. of course, a pyramid is nothing more than a triangle. look again at the triangles formed by the goathead pentagram. four out of five triangles of the goathead has a circle, representing the all-seeing eye atop each

ngle. look again at the triangles formed by the goathead pentagram. four out of five triangles of the goathead has a circle, representing the all-seeing eye atop each triangle. however, the architect had a problem with the triangle at the far right, because he chose the square as the anchor point; the solution is to place thomas circle at one of the points, thus giving that triangle an all-seeing eye. in fact, i believe this is the reason why thomas circle was placed in the odd position it was; it is the only circle which was not placed as an anchor of the pentagram. even the southern point of the goathead pentagram, the one which ends at the white house, has a circle at its top. notice the ellipse located just to the south of the white house lawn (below) north lansat image of the white ho

symbol of the brotherhood and the brotherhood is linked to satanism. the flag has 50 pentagrams on it with thirteen stripes. but again, as mentioned in an earlier page, the number 13 is not evil. they have programmed us to think that it is evil because they do not want us to go near the knowledge that is behind it. the real matrix: freemasonry there is more to this "clever system" than meets the eye. it is called "freemasonry" freemasonry is linked to satanism, however, not all masons are evil or have evil intentions. in fact, a majority of them are mislead and kept in the dark as to what the true agenda is. superior masons deliberately lie to their fellow masons, as those masons "deserve to be mislead" explanations given to 95% of all masons are wrong. listen to this quote from a masonic

DAVIDSON DAN SHAPE POWER

s, office layouts, etc, to maximize natural energies and place the occupants of the houses and offices in a harmonious, orderly, energetic environment. it is obviously based on shape power effects. related to feng shui is the ancient i ching divination system based on the order and placement of the i ching symbols to foretell the future. the i ching symbols themselves are shape power devices. the eye-of-god, a mexican mandala, is said to focus spiritual energies into the home. it has a basic shape of two or more crossed sticks and is tied in the center. colored string or yarn is woven around the sticks to create a series of concentric patterns which tend to draw the eye to the center of the mandala. the mandala is said to ward off evil spirits and harmful negative forces. the tibetan yogis

nd flowers. the pyramid has also been used to sharpen razor blades. the pyramid as a shape power device will be examined in depth in chapter 4. another device, the orgone accumulator 8 invented by dr. wilhelm reich, uses specific materials to intensify etheric energies and make them useful in physics and biological experimentation and treatment. it is easy to see that there is more than meets the eye with respect to the effects of shape and what it does in the time-space continuum of our universe. 2.2 john ernst worrel keely john keely was probably one of the greatest enigmas of the 19th century of science. he was labeled an impostor and a cagliostro by many of his contemporaries and after he died. during his lifetime he demonstrated many advanced technologies which have not been duplicate

DEMONIC BIBLE

ncy" to his own or will have to learn how to change "frequency" in order to influence those on different "frequencies. but the more powerful his "transmitter" becomes, the more people he will be able to influence directly. the quickest and most direct route to the brain is through the optic nerve. mental transmissions from the brain are sent through the optic nerve to the eyes and out through the eye cavities. this is the origin of the "evil eye" and "fascination, as well as the expression "the eyes are the window to the soul" in the middle ages, witch-hunters used to remove the eyes of "witches" so that they would not be able to look upon them and curse them. once a magician has acquired control of his own mental states (through ritual magic, and has converted the "receiver" in his brain

or seir. he is a mighty prince, and powerful, under amaymon, king of the east. he appeareth in the form of a beautiful man, riding upon a winged horse. his office is to go and come; and to bring abundance of things to pass on a sudden, and to carry or recarry anything whither thou wouldest have it to go, or whence thou wouldest have it from. he can pass over the whole earth in the twinkling of an eye. he giveth a true relation of all sorts of theft, and of treasure hid, and of many other things. he is of an indifferent good nature, and is willing to do anything which the exorcist desireth. he governeth 26 legions of spirits. and this his seal is to be worn, etc (71) dantalion- the seventy-first spirit is dantalion. he is a duke great and mighty, appearing in the form of a man with many cou

DIABOLUS

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

an book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth against the right eye of ra (the sun. thoth removed the thunder-cloud from the eye of ra, and brought back the eye living, healthy, sound, and with no defect in it to its owner- from the papyrus of ani here we see that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached i

s mother. and he removed himself from her and moved away from the places in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- e

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

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

to the element of air (q.v) in their initiatory pattern. thesis-antithesis-synthesis theory: a theory stating that if you have one condition (a, and wish to change to a different condition (b, you usually get a mixture of the old condition and the new condition (ab, rather than the new condition (b) that you wanted to change to. theurgy: from the greek meaning "god magick" see high magick. third eye: an imaginary eye located on the forehead between the eyebrows which is said to be the astral organ of psychic sight and clairvoyance (q.v. thought control: a form of sex magick (q.v) which is a method of controlling sexual energy via the mind during sexual excitation and orgasm. tikune: hebrew for "correct" pronounced "tee-koon" according to donald michael kraig, the word tikoon is synonymous

things impressed upon them through the stars at the time of their creation by the heavenly intelligences (q.v. visualize: the process of forming a visualization (q.v. to form a mental image. the important factor for success in this is the knowledge that the image is to be mental, not an optical illusion. it can however seem to be optically visible. visualization: 1) seeing an image in the mind's eye. this is a willed image, and should not be confused with an hallucination, which is an unwilled picture in the mind's eye. 2) the practice of imagining a place, person, thing, or event with unusual clarity and intensity. often it is done in a ritual context and reinforced by repetition. visualization, creative: a process of using visualizations to affect you unconscious. this will have an effe

DION FORTUNE MYSTICAL QABALA

given their lives to the task, the concepts still remain so abstract that it is only after a long course of discipline, called yoga in the east, that the mind is able to apprehend them at all. 6. the qabalist goes to work in a different way. he does not attempt to make the mind rise up on the wings of metaphysics into the rarefied air of abstract reality; he formulates a concrete symbol that the eye can see, and lets it represent the abstract reality that no untrained human mind can grasp. 7. it is exactly the same principle as algebra. let x represent the unknown quantity, let y represent the half of x, and let z represent something we know. if we begin to experiment with y; to find out its relation to z, and in what proportions, it soon ceases to be entirely unknown; we have learnt some

pose so far as the unilluminated soul is concerned. the qabalists, however) use another method. they do not try to explain to the mind that which the mind is not equipped to deal with; they give it a series of symbols to meditate upon, and these enable it to build the stairway of realisation step by step and to climb where it cannot fly. the mind can no more grasp transcendent philosophy than the eye can see music. 2. the tree of life, as cannot too often be emphasised, is not so much a system as a method; those who formulated it realised the important truth that in order to obtain clarity of vision one must circumscribe the field of vision. most philosophers founded their systems upon the absolute; but [page 30] this is a shifting foundation, for the human mind can neither define nor gras

there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of form; or we may think of it as the darkness of interstellar space, which is nothing, yet contains the potentialities of all things. these symbols, dwelt upon by the inner eye, are a greater aid to the understanding of kether than any amount of exact philosophical definitions. we cannot define kether; we can only indicate it. 5. it is a continual surprise and illumination to discover the extraordinary significance of the hints contained in the tables of correspondences, and the manner in which they lead the mind on from concept to concept when pondered upon. the fir

try and sees that the inland plains lying behind the coastal ranges are fertile, and that a river flows through these plains and makes its ay to the sea through a gap in the mountain chain. he thinks of the agricultural wealth of the plains, transport down the river, and a harbour on the estuary,he knows that the scour of the river will have made a tunnel by which ships can come in. in his mind's eye he sees the wharfs and the warehouses, the stores and the dwellings. he wonders whether the mountains contain minerals, and pictures a railway line alongside the river and branch lines up the valleys. he sees the colonists coming in, and the need [page 164] for a church, a hospital, a gaol, and the ubiquitous saloon. his imagination maps out the main street of the township, and he determines t

chism, the true seership, which is characteristic of the consciousness of tiphareth. 32. our first experience of the higher psychism, therefore, is usually in terms of the lower psychism to commence with; for we have only just risen clear of malkuth, and are looking up at the sun of tiphareth from the moon-sphere of yesod. therefore we hear voices with the inner ear and see visions with the inner eye, but they differ from ordinary psychic consciousness because they are not the direct representations of astral forms, but symbolic presentations of spiritual things in terms of astral consciousness. this is a normal function of the subconscious mind, and it is very important that it should be thoroughly understood, for misconceptions on this point give rise to very serious problems and may eve

DION FORTUNE PSYCHIC SELF DEFENSE

mystic shares with the lunatic. this knowledge has not been attained without cost, nor, i suspect, will the divulging of it be altogether free from cost, either. i have endeavoured to avoid, as far as possible, the use of second-hand material. we all know the person who has a friend whose friend saw the ghost with her own eyes. that is not of very much use to anybody. what we need is to have the eye-witness under cross-examination. for this reason i have not drawn upon the vast literature of the subject for illustrations of my thesis, but have preferred to rely upon cases that have come within the range of my own experience and which i have been able to examine. i think i may fairly claim to have practical, and not merely theoretical, qualifications for the task. my attention was first tu

us phenomenon is the precipitation of slime. i have not actually seen this myself, but i have first-hand information upon good authority of one such case. the marks are sometimes as if an army of slugs had been marching in ordered formation; sometimes there is a broad smear of slime, and at others, distinct footprints, often of gigantic size. in the case to which i refer, of which i heard from an eye-witness, the marks were like the foot prints of an elephant, enormous tracks on the floor of the drawing-room of a bungalow situated near the sea. odd footprints appearing from nowhere and leading nowhere, are sometimes observed when there is snow about. i have seen them on two occasions on the roof of an out building. they alighted upon the edge of it, as if the walker had stepped off an aero

ermined that although epileptiform, they were not true epilepsy. epilepsy is due either to a congenital tendency, whose nature is not fully understood by medical science, or to some injury or disease of the brain. in congenital epilepsy the disease shows itself early in life; in fits due to disease, other symptoms are present which can be detected by a physical examination, such as changes in the eye that are revealed by the opthalmoscope. the diagnosis can therefore be definitely established. moreover, there is one sure sign by means of which an epileptic fit can be distinguished with certainty from a hysterical or psychic seizure. in true epilepsy the urine is involuntarily voided in the course of the fit. this is a sure sign, and when it is absent we are safe in saying that the fit is n

disease can be demonstrated. nevertheless, their appearance is that of a person sinking from repeated hemorrhages. when vampirism is suspected the thing to do is to go over that person's body inch by inch with a powerful magnifying glass, and the search will probably be rewarded by the discovery of numerous minute punctures, so minute that they are not discovered by an examination with the naked eye unless they reveal themselves by becoming infected and suppurating, when they are usually mistaken for insect bites. they are bites right enough, but not those of an insect. the places to look for them are around the neck, especially under the ears; down the inner surface of the forearms; on the lobes of the ears; about the tips of the toes and, in a woman, upon the breasts. it is said that a

scovering the antecedents of an alleged adept, enquiries could be made of the wellknown periodical, truth, of carteret street, s.w.i. truth was originally founded to expose abuses in financial and public life, and for this purpose keeps a "black list" of individuals who are better avoided. it is fair and fearless in its methods, neither a persecutor nor a respecter of persons. it keeps a watchful eye upon the occult field and pillories charlatans, a task for which it should have the gratitude and support of all who have the cause of the wisdom religion at heart. the commonest danger to which a person who gets into the company of undesirables is exposed, is to be induced to part with more money than is convenient by the time- honoured expedients of either swindling or blackmailing, the latt

DONALDTYSON CORONZON

e they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with the archangel raphael, who agrees with him, but when the critical moment arrives to speak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they have received their judgement for ever and ever" in the enochian key known as the call of the thirty aethyrs, coronzon is referred to under the descript

DONALDTYSON EVILEYE

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

true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communication, just as we become aware of the texture of objects by physically touching them with our hands. if these projected rays ex

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

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

rmful effects of this baleful sidelong glance. laughter was thought to weaken its power. other forms of ridicule, such as a bared backside, were also effective. a mirror could be used to reflect the ray back upon the person sending it out. similarly, a shiny object such as a large, bright piece of jewelry attracted the focus of the person projecting the malicious ray, so that it did not enter the eye of the victim directly. another good defense was to carry the image of an eye as jewelry or embroidered into clothing or as a tattoo- the belief was that the ray from this artificial eye would extend itself first and displace the ray from the evil eye. these artificial eyes were sometimes realistic, but often they were highly stylized and almost unnoticed in the pattern of cloth or the decorat

DONALDTYSON MIRACLES

t. 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-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 larg

DONALDTYSON UFO

is popularly assumed that ufos and alien spacecraft are synonymous, but as can be seen from the analysis of the term, this is not necessarily the case. indeed, the vast majority of sightings of flying objects are natural and easily explainable. anything seen in the sky that cannot be identified may be legitimately classed as a ufo until its nature is revealed. records of ufo sightings consist of eye-witness or hearsay evidence transmitted in the form of drawings or verbal descriptions, and mechanical visual records such as still photographs, movie film, and video images. when considering a description of a ufo sighting, we must first consider whether the witness is being truthful, second whether the witness has correctly interpreted the evidence of his or her senses, and third whether the

ttempts 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-witness account must always be

ey actually were generated by space aliens. it is a fallacy of our modern culture to negate the value of anything lacking a physical body. or course it is impossible for me to state categorically that not a single ufo sighting or photograph represents evidence of a physical alien visitation. but i find the arguments in favor of this explanation quite unconvincing. my own belief is that the modern eye-witness accounts of alien visitors are merely a resurgence of similar sightings of angels, demons, gods, spirits and ghosts that have occurred throughout human history in every culture around the world. this similarity begs a number of important questions. is there a race or hierarchy of noncorporeal intelligent beings seeking communication and interaction with the human race through the mediu

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see trans. soc. bib. arch, vol. vi, pp. 307, 308. 2. recueil de travaux, t. iv, p. 52 (l. 455] p. lxv 2. ba-sen met unas their soul[1] is in unas.[2] 3. aha ba-k emma neteru standeth thy soul among the gods.[3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh to thee thy soul which is among the gods.[4] 5. uab ba-k am neteru pure is thy soul among the gods.[5] 6. anx ausar anx ba din netat anx pepi pen as liveth osiris, and as liveth the soul in netat, so liveth pepi this.[6] 7. ta-s baiu-k pepi pen xent paut neteru em it[7] placeth thy soul pepi this among the greater and lesser cycles o

eptre among the khu's"[4] when the souls of the gods enter into unas, their khu's are with and round about him.[6] to king teta it is said [1. naville, todtenbuch, bd. i, bl. 104, ll. 7, 8. 2. ibid, bd. i, bl. 101. 3. recueil de travaux, t. iii, p. x 88 (1. 71. 4. ibid, t. iii, p. 215 (l. 274. 5. ibid, t iv, p. 61 (1. 522] p. lxviii nehem-nef maat-f maf er ta-nef nek seba-k he[1] hath plucked his eye from himself, he hath given it unto thee to strengthen thee am-s sexem-k am-s xent xu therewith, that thou mayest prevail with it among the khu's.[2] and again, when the god khent-mennut-f has transported the king to heaven, the god seb, who rejoices to meet him, is said to give him both hands and welcome him as a brother and to nurse him and to place him among the imperishable khu's.[1] in th

dder. pepi hath gathered together his bones, he hath collected his flesh, and pepi hath gone straightway into heaven by means of the two fingers of the god who is the lord of the ladder"[3] elsewhere we are told that khonsu and set "carry the ladder of pepi, and they set it up" when the osiris of a man has entered into heaven as a living soul,[4] he is regarded as one of those who "have eaten the eye of horus he walks among [1. recueil de travaux, t. v, p. 190, ll. 181, 182. 2. ibid, t. iv, p. 70, l. 579 ff 3. tudes de mythologie et d'arch ologie, t. i, p. 344, note 1. 4. recueil de travaux, t. v, p. 52 (1. 456. 5. ibid, t. iii, p. 165 (l. 169] p. lxxii the deification of the spiritual body. living ones,[1] he becomes "god, the son of god"[2] and all the gods of heaven become his brethren

in the form in which thou art, o osiris, who entreateth to see thee in the form in which thou art, o osiris; but it is thy son who entreateth to see thee in the form in which thou art, o osiris, it is horus who entreateth to see thee in the form in which thou art;[3] and horus does not place pepi at the head of the dead, but among the divine gods.[4] elsewhere we are told that horus has taken his eye and given it to pepi, and that the odour of pepi's body is the odour of the eye of horus.[5] throughout the pyramid texts the osiris of the deceased is the son of tmu, or tmu-ra, shu, tefnut, seb, and nut, the brother of isis, nephthys, set, and thoth, and the father of horus;[6] his hands, arms, belly, back, hips and thighs, and legs are the god tmu, and his face is anubis.[7] he is the broth

the great gods sit; and these great and never failing gods give unto him [to eat] of the tree of life of which they themselves do eat that he likewise may live"[4] the bread which he eats never decays and his beer never grows stale.[5] he eats of the "bread of eternity" and drinks of the "beer of everlastingness" which the gods eat and drink;[6] and he nourishes himself upon that bread which the eye of horus has shed upon the branches of the olive tree.[7] he suffers neither hunger nor thirst like the gods shu and tefnut, for he is filled with the bread of wheat of which horus himself has eaten; and the four children of horus, hapi, tuamautef, qebhsennuf and the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (16 of 21 [8/10/2001 11:23:21 am] amset, have appeased

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

s the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and t

ELLIS LOW TWELVE 1907

e i had left my father and sister. a woeful disappointment awaited me" i sympathetically inquired as to what he referred "i was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk deep from sorrow's cup" i said, as i noted the moisture in his eye and the sigh that followed his words "yes; sorrow is the lot of man. i haven't a living relative in the wide world; my father and my sister died in good circumstances, so that i have enough to keep me in comfort the rest of my days, but i am like a ship at sea without a rudder" i could think of little to comfort him. the most that i could do was to suggest that the best remedy in this world fo

pon themselves. this incredible pursuit was due to general miles, who had taken the place of general crook, relieved at his own request. low twelve 33 it was the privilege of several of us who had been in at the start to stick it out to the end. among the iron-limbed scquts were a number also who withstood the frightful heat and privations. chief of those was vikka, that wonderful apache, with an eye like the eagle's, muscles of steel and an endurance that seemed not to know the meaning of fatigue. often i looked at him as he rode his gaunt pony, without saddle, at my side and envied the salamander who seemed to revel in the furnace-like temperature. frequently the fingers of the men were blistered by contact with the iron of their weapons. many times, when we had struggled on to some well

on't think we shall have rain. this part of the world looks as if there hadn't been any downfall for a month. we shall be able to set out with our canteens full, while every man and horse at the start will be a barrel himself. i say, lieutenant, you and vikka have been chums ever since we left the fort "i admit that i have a fondness for him and he seems to like me "well, one word; keep a special eye on him. you will low twelve 45 have a better chance than any one else; he may have been playing for the opening that is coming to-night. at the first proof of treachery on his part "i understand" i interrupted "i'll do it" the rest which we gained among these hills did a world of good. we had halted about noon, and it was five or six hours later when we rode slowly to the north, with the ridge

re of the chief and when the scout had turned his back upon him "that so-that so" he replied 78 low twelve with a grin. we had stopped for the exchange of a few words, for the situation gave us the opportunity. with a smile that disclosed his gleaming white teeth, he asked "why me put blanket over face "you did that to prevent geronimo seeing who you were "me fool him-me what you say 'shet up his eye "no, you didn't; he may not have known you by name, but he soon found out that you were not the fellow he was expecting "he call me 'pedro'-he think me pedro "he did so at first, but it took him only a minute to learn the truth "how you know dat "that man who brought me into camp told me. geronimo let you think you had fooled him, but you didn't. you told him our men were miles away "yes, me t

r reference to my services "the next morning i bade him and his family good-by. just as the coach was starting for the landing, his daughter hurried out of the door and placed a sealed letter in my hand `father says you are not to open that till you get home' she said "i nodded and promised as i shoved it into my coat pocket. when i broke the seal a fortnight later, the first thing that caught my eye was a hundred dollar bill. pencilled on a sheet of paper were the words `if it should ever be in my power to do you any favor, no matter of what character, i beg that you give me the opportunity "bear in mind that all this took place in i 85 i. ten years after ten years 93 later came our great civil war. you people in the north know nothing of what we suffered in the border states, nor, indeed

EMPERORS NEW RELIGION CHURCH OF SATAN

ideology, in that sense at least it qualifies as an anti- christian organization and hence by christian definition, satanic. in particular, the first section (most of which was adapted with few modifications from ragnar redbeard s might is right [5) of the satanic bible [6] by anton lavey has strong anti-christian proclamations. anton lavey has later explained that this section was intended as an eye-opener [5, p. 5. 1.1 satanic ideology anton lavey has claimed inspiration from, and ideological parallels with, several sources with leanings toward atheistic or non-christian morality, including mark twain, jack london, p. t. barnum, friedrich nietzsche, ragnar redbeard, orrin klapp, niccol machiavelli, charles finney, adolf hitler, charles darwin, ayn rand, herbert spencer, h. g. wells, yefi

er of a newly discovered web page that deals favorably with satanism. the form letter contains praise for a well-designed and informative web page, followed by a question whether the person is a follower of the church of satan or intends to join it later, requesting a reason if not. such letters are of course specifically designed to draw the person s attention towards the church of satan with an eye towards affiliation. other people receiving such form letters include those that post church of satan friendly messages to alt.satanism or various message boards on the internet. the grotto master s handbook explains that grotto masters receive a discount on grotto fees if they recruit new followers for the organization: you'll receive $10 credit toward your yearly grotto fees for every direct

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tion of the claims of the paranormal. this group believed that they were spokesmen for the scientific establishment. defining the terms the term occult remains suspect in many circles. the word derives from latin and simply means to shut off from view or exposure. however, it eventually came to refer to realities specifically hidden from common sight; the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to uncover. the last book of the christian bible is alternatively called the apocalypse or the revelation. to many religious people, the term occult denotes that which is opposite of what god has revealed; hence, the realm of satan and his legions of demons. s

e period from 1882 to the beginning of world war ii could be described as a stormy marriage 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

fleece. lynx tails hung like lappets on each side of her face, which was overshadowed and almost hidden by a profusion of sakabula feathers. this bird, barker commented, has a very beautiful plumage, and is sufficiently rare for the natives to attach a peculiar value and charm to the tail-feathers; they are like those of a young cock, curved and slender, and of a dark chestnut color, with a white eye at the extreme tip of each feather. among all this thick, floating plumage were interspersed small bladders and skewers or pins wrought out of tusks. like the other witchfinders, she wore her hair highly greased and twisted up with twine until it ceased to have the appearance of hair and hung around the face like a thick fringe, dyed deep red. bent double and with a catlike gait, nozilwane cam

ut was considerable, and during his lifetime he translated or wrote over 30 books relating to spiritualism and psychic research. in 1874, he started a german monthly journal psychische studien (psychic studies. one of his last translations was colonel de rochas s exteriorisation of motricity. under dreadful physical handicaps aksakof kept on working to the last. his right hand became useless, his eye almost sightless. he died january 17, 1903, after an attack of influenza. aksakof bequeathed a large sum of money to the british society for psychical research. his own work as an experimenter and psychical researcher was well ahead of its time and not properly recognized. sources: aksakof, a. n. animism and spiritism. leipzig: oswald mutze, 1980. britten, emma hardinge. nineteenth-century mir

vulgar would bring about ruin of states and the fall of divinely constituted princes; and i feared that the reluctance of the modern alchemist to divulge any secrets to a stranger and a foreigner would be no less. however, i drew from my pocket sir william crookes s spinthariscope. a small box containing a particle of radium highly magnified. and showed it to the sheikh. when he applied it to his eye and beheld the wonderful phenomenon of this dark speck flashing out its fiery needles on all sides, he was lost in wonder, and when i assured him that it would retain this property for a thousand years, he hailed me as a fellow-worker, and as one who had indeed penetrated into the secrets of the world. his reticence disappeared at once, and he began to tell me the aims and methods of alchemica

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nt of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably representing one of the four simple elements. air, water, earth, or fire. macroprosopus means creator of the great world. macumba african-derived brazilian religions that

that since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another in which our present consciousness is a mere speck, a negligible quantity: let us accus- macro-pk encyclopedia of occultism& parapsychology. 5th ed. 954 tom ourselves to regard death as a form of life which we do not as yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our minds will be accompanied to the steps of the tomb with the same glad expectation that greets a birth. maeterlinck died may 6, 1949. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. ebon, martin. they knew the unknown. new york: new american library, 1971. maeterlinck, maur

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

al conditions. during world war ii, marion joined ensa (the british troop entertainment service) and traveled around army camps, demonstrating his esp talents at troop concerts. on may 23, 1946, he took part in a bbc radio program investigating his psychic abilities, one of the first british radio presentations of a subject that was not deemed respectable. sources: marion, frederick. in my mind s eye. london: rider, 1949. preliminary studies of a vaudeville telepathist. bulletin iii. london: london council for psychical investigation, 1937. price, harry. confessions of a ghost hunter. 1936. reprint, causeway books, 1974. mark probert memorial foundation former foundation that preserved tape recordings of sessions with mark probert, a trance medium of the 1950s. marriott, william s (ca. 191

might be produced in accordance with the kinetic theory of gases, with a minimum of actual material particles, if enough energy of motion were imparted to them. materialization encyclopedia of occultism& parapsychology. 5th ed. 990 phantom eyes and hands a record published in the report on spiritualism of the london dialectical society (1871) narrates the metamorphosis of a psychic light into an eye: mr w. lindsay said there was a large bright eye in the centre of the table, from whence other eyes appeared to emanate and approach and retreat. eyes winking humorously were frequently reported in the boston seances of margery (the name used in the literature for mina crandon. f. w. pawlowski, professor of aeronautical engineering at the university of michigan, writes about his experiences wi

ESOTERISM AND THE LEFT HAND PATH

middle regions becomes important in this context, just like thoughts about gurus and initiators. where mysticism views fantasy as an obstacle, esoterism views it as a possibility. faivre describes it in a colourful way: understood in this way fantasy (imaginato is related to magnet, magia, imagio) is a tool for those who wishes to reach knowledge about the self, the world and the myth. it is the eye of fire which penetrates the shell of the outer appearance to make the true significations appear, and uncovers the connections which makes the invisible visible to expand our mundane seeing; the mundus imaginalis to which the mundane eye of flesh has no access. 4) the experience of transmutation. without the experience of transmutation as an important component esoterism could be mistaken for

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

interstellar communications by radiotelegraphy. los angeles: new age publishing company. agents a g e n t s are human beings whom extraterre strials have contacted and who have agreed to help the space people in their benevolent mission to earth. george hunt williamson wro t e that agents, who come from all social and economic backgrounds, sometimes have a strange, far-away, glassy look in their eye s. their necks may throb or jump spasmodically, indicating that they are receiving telepathic ins t ructions. the agents conduct a variety of tasks. they introduce persons who are of potential use to them to each other, re c o m m e n d books, ask provo c a t i ve questions, and in other ways, subtle or obvious, get people thinking about space visitors and spiritual reform. t h e y also minist

. because the man was too small to reach up to fill out the reservation form, simpson said she would do it for him. he said his name was a. bell. as he stepped forward she got a better look at him and was able to compare his face with his companions. according to schroeder, whose composite description comes from his interviews with simpson and other motel employees who saw them, they were wide at eye level, their faces thinned abruptly to their chins. their eyes were large, dark and slightly slanted. their noses had practically no bridges and two slits for nostrils, and their mouths were tiny and lipless no wider than their nostrils. all look uniformly pale (color descriptions varied from pearl to pale pink to light grey) and where are you from? simpson asked. at that the man s arm shot up

tination. turner noted other anomalies. his odometer indicated that he had traveled seve n t e e n miles though he knew that wi n c h e s t e r, his s t a rting point, and fredericksburg we re eighty miles apart. an odd, filmy substance c ove red the truck, and parts of his cb and am/fm antennae we re missing, as if they had been melted or cut off. he also complained of a burning sensation in his eye s. while trying to enter his truck to resume his j o u r n e y, turner passed out and was taken to a hospital. after a short stay he was re l e a s e d and, on returning home, suddenly re m e mb e re d that the ufo had lifted both him and the truck inside it. turner also recalled that the craft carried a crew of white-clad, humanlike beings who wore caps. when they took the caps off, turner co

of great tribulation. during this crisis many people would not surv i ve. t h e woman most likely to get through the catas t rophic earth changes, according to at h e n a, was one who re c o g n i zed the importance of p roviding for loved ones and providing for those that need nurturing and counsel. athena is described as a small, re d d i s h- g o l d- h a i red, beautiful woman with deep blue eye s. she exudes g reat love and great compassion and tremendous strength. her name, coincidentally or otherwise, is the same as that of the greek goddess of wisdom, the arts, and warf a re. athena was also the name of a space commander in the television series battlestar ga l a c- t i c a, which aired on abc in 1978 and 1979. according to the late thelma b. turrell (who was also known as tuella

ike human forms, alive but not moving, covered with white misty stuff, which somehow she knew kept them alive. in a telepathic communication, the being asked if she wanted to see yours. when she said yes, the being showed her a container with a human female inside. do n t ask how i knew it was female, she said. i just felt it. i saw a little bit of human face through the mist, like a nose, mouth, eye s, d e finitely human. i knew this was connected with the 1954 visit, because i re m e m b e re d they told me they we re making a n ew me. when she and the others we re re s u r rected or reanimated, she thought, we will all be able to see and talk with them here in the body. if i we re to die now, i believe that my o t h e r b o d y will house my soul when jesus says it is time, and i, too

FAUST

t, ah, never, no, nevermore! when he is not near, my grave is here; my world is all turned into gall. my poor, poor head is all a-craze, and my poor wits all in a maze. my peace is gone -my heart is sorei ll find it, ah, never, no, nevermore! to see him only at the window i stay, to meet him only from home i stray. his noble form, his bearing so high, and his lips so smiling, and the power of his eye, his flowing speech s magic bliss, his hands fond clasp, and, ah, his kiss! my peace is gone -my heart is sorei ll find it, ah, never, no, nevermore! my bosom yearns toward him to go. ah! might i clasp him and hold him so, and kiss his lips as fain would i, upon his kisses to swoon and die! martha s garden margaret. faust. margaret promise me, henry! faust what i can! margaret how do you feel

believe? faust sweet vision, don t misunderstand me now! who dare name him? and who avow: i believe in him? who feels and would have hardihood to say: i don t believe in him? the all- enfolder, the all-upholder, enfolds, upholds he not you, me, himself? do not the heavens over-arch us yonder? does not the earth lie firm beneath? do not eternal stars rise friendly looking down upon us? look i not, eye in eye, on you, and do not all things throng toward your head and heart, weaving in mystery eternal, invisible, visible, near to you? fill up your heart with it, great though it is, and when you re wholly in the feeling, in its bliss, name it then as you will, name it happiness! heart! love! god! i have no name for that! feeling is all in all; name is but sound and smoke, beclouding heaven s g

e over vision, heart, and brain. under green, leafy arcades the flower girls adorn their wares daintily. gardeners [song accompanied by theorbos. see the flowers sprout unhasting, charms around your head they re weaving? fruits lead not astray, deceiving; one enjoys them in the tasting. sun-burnt faces offer gladly cherries, royal plums, and peaches. buy! the tongue, the palate, teaches that your eye can judge but badly. come! the ripest fruit entices, eat it, with glad relish smitten; over a rose one poetizes, but an apple must be bitten. grant us, prithee, to be mated with your youth so flowery-fair! neighbourly so decorated be our plenteous ripe ware. under garlands gay that wind them in adorned and leafy bowers, all are here for you to find them: buds and leaves and fruit and flowers

band and beetles scrabble in his hand; he shakes them off, the poor biped, and then they hum around his head. others, instead of solid things, catch butterflies with flimsy wings. how much he promises, the knave! glitter of gold was all he gave. boy charioteer. of masks, i note, thou canst proclaim each feature. beneath the shell to fathom out the nature is not the herald s courtly task; a keener eye for that we ask. but feuds i shun, if only in suggestion; to thee, lord, i address my speech and question. turning to plutus. didst thou not give me charge supreme over the four-yoked, whirlwind team? guide i not happily as thou leadest? am i not everywhere thou biddest? and on bold pinions did i not for thee bear off the palm of victory? however oft for thee as i ve contended, success was eve

tavern hasting, one-half the world seems thinking but of feasting, the other in new raiment struts and crows; the draper cuts the cloth, the tailor sews. in cellars long live the emperor! is the toasting; there platters clatter, there they re boiling, roasting. mephistopheles who all alone will down the terrace stray perceives the fairest in superb array; with her proud peacock-fan she hides one eye and looking for a note goes simpering by; more swiftly than through eloquence and wit love s richest favour can be gained by it. with purse and scrip one is no longer harried. a notelet in one s breast is lightly carried; with billets-doux quite snugly will it nestle. the priest bears it devoutly in his missal. the soldier, that he may the faster haste, lightens the girdle quickly round his wa

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

known as al (li lit. upon, shomer (rms, witness, guardian, atiqa (aqyui, hidden one, supernal israel, the ancient of days, and other names found in the sefer hashmoth and the torah.3 in the sefer yetzirah (book of formation, the ayin i is alluded to as the organ of nakedness. head (sar, rosh, a word that occurs in the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy assembly) it says: this is the tradition: were the eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and h

in small face in bhakti yoga. etz hachayyim (hebrew: tree of life: a map of consciousness through the four qabalistic worlds, comprised of ten spheres connected by a total of twenty-two gates, and rooted in a negatively-existent substratum. corresponds to the system of chakras in the tantra, and latifas in sufism. everlasting arms: a descriptive term for the simple letters in the sefer yetzirah. eye of hashmal: term for vast face in the idra rabba. ezra hebrew: the alphabet devised in the fifth century bce and attributed to ezra, which replaced the original sinatic hebrew alphabet as the script in which the tanakh is written. face-to-face: a phrase in the sifra detzniyutha describing the condition whereby small face turns inward to vast face, and the small face universe disappears. fala (

FIRE OF QAYIN RITE

perception of and union with the divine' 8: h" 2: 2 2:e 8% yom ah-din (arabic: day of judgment: appellation for the fourth head of celestial messiah as the last in the qur an. yosher (hebrew: upright: vertical, highly anthropomorphic version of the name hvd from the masks of misrule by nigel jackson lay of the arthame this is the metal: it dropp d from the sky, a ferrous tear of the fire-drake s eye, that burned through cloud and seared the soil and set the furious seas a boil, that lay in ancient pores of earth, til blacksmith s brought it to birth, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell

kabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the f

FOCUS OF LIFE

cows no kine! but once again, a creator of cows-who loves their breasts! are not all things cows to thy pleasure-whether they would or not? and what is cow? is it not a fountain? didst thou not create god, teach nature all secrets and crowd the spaces with cows of desire, unknown and manifesting? didst thou not create and destroy woman "once again to earth" again aaos spoke, but unto his lidless eye "behold thou hoary, white headed, thou silent watcher of night and day: thou death-clutch on the smallnesses of time! this neitherneither i, shall transvalue ennui, fear, and all diseases to my wish. dead is my misery in suffering! how could it exist in my zodiac, unwilled? i, who transcend ecstasy by ecstasy meditating need not be in self-love! verily, this constant ecstasy i indraw from self

enly impossible, when he noticed towering before him a giant shape with gory sheepskin used as loincloth, who, with a shrill voice shouted "woe unto you that seek this awful place of satiety. i am the guardian named necrobiosis, in order that there may be mobility" then seeing aaos he laughed hideously, and addressed him thus "but why cometh aaos in the close season? thou old dodger of time, thou eye winking at all things! for thou canst will love in that which is most repulsive. away o aaos, thou too art an arch-slaughterer of sheep" then the giant gave an awful grimace and turned his back, snapping his teeth and howling like a dog. becoming larger and larger till of cosmic vastness, thus he disappeared. when aaos awoke, he muttered to himself "beyond time there is a sensation as of awaki

who said "awake aaos, this sorry ruin thou didst cause by thy greater love. all these pleasures were but dreams, which awoke too violently. what is all sexuality but the infinite synonyms of self-love; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winking his eye, answered "when asleep, one should procreate in barren soil" at which they both smiled. after they had surveyed each other, aaos arose and left the youth. surmounting an eminence he searched the sky long, until he observed the faint glow of the sun struggling through the mists, he spake thus "abstinence from righteousness by total indiscrimination, becomes limitlessness. o sun! like thee, i to

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

decay of ethics and utter moral confusion. hence the pious and good man should hope for its promised return, and the lament could begin to look quite differently from the way 4i ficino's "pimander"and the "asclepius" augustine saw it, could begin to seem like an injunction to infuse into a decayed christianity something of the egyptian spirit of piety and morality. the first thing which meets the eye of the worshipper, or the tourist, who enters the cathedral of siena is the portrait of hermes trismegistus on the famous mosaic pavement (frontispiece. on either side of hermes stand two sibyls, holding their prophecies of the coming of christianity, and behind these two are ranged the rest of the ten, all with their prophecies. obviously here we have hermes trismegistus with the sibyls, as i

tations, o ye gods, if we thus renew our heaven, the constellations and influences shall be new, the impressions and fortunes shall be new, for all things depend on this upper world' these words are part of a speech made by jupiter in the spaccio to an assembly, or general council, of the celestial gods. the almighty thunderer feels that he grows old, and he is in a mood of penitence. casting his eye around the heavens he perceives that the images of the forty-eight constellations are either in the ugly forms of animals, like that great deformed bear, the ursa major, or like aries and taurus and other animal forms of the zodiac, or their images recall shameful actions of the gods, like the lyre which reminds of the thefts of mercury, or hercules and perseus, who are his own bastards. the a

r its agelong burial in the dark caverns of blind and envious ignorance, and to judge him by reason of some omissions in his work as being on the same level as the vulgar herd which is swayed hither and thither by brutal superstition? should he not rather be counted in the number of those whose good wits have enabled them to raise themselves and to stand upright under the faithful guidance of the eye of the divine intelligence? and now, what shall i say concerning the nolan? perhaps it becomes me not to praise him since he is so near to me, as near, indeed, as i am to myself. yet no reasonable man would reprove me for so doing, since it is sometimes not only convenient but necessary to speak well of oneself. if in days of old tiphys was to be praised who invented the first ship and voyaged

s, i believe, in his first period, following very closely in bruno's tracks, managed to avoid bruno's fate, and in his last period to achieve in paris an apotheosis as prophet of that french monarchy which, in the 361 giordano bruno and tommaso campanella persons of henri iii and henri iv, bruno had also expected to lead a universal reform. the pre-bruno chapters in this book were written with an eye to preparing for bruno by building up the context in the history of renaissance magic and of religious hermetism into which he belongs. this post-bruno chapter has a similar aim; it is written with an eye to bruno retrospectively through campanella. out of the vast and appallingly complex material on campanella, i shall select only certain points with this end in view. campanella was born at s

s. the whole thing was easily crushed and by the end of 1599 the prisons of naples were full of rebellious dominicans and their friends being examined, often with torture, to extract the evidence about the movement which amabile found and published in 1882. no one, either in 1882 or, i believe, since, has seen any connection between this movement and giordano bruno. but surely it now leaps to the eye that this calabrian revolution is very like a putting into action of bruno's programme of reform which he, too, believed to be imminent because a new era in world affairs was at hand. the rash confidence of campanella's action in calabria, born of belief in miraculous powers and in the signs of the times, is like the rashness of bruno's return to italy in a similar state of over-confidence. ob

FRATER ELIJAH ANGELS OF CHAOS

myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not sel

ill to initiate this being into the ax for the immanentization of the pandaemonic epoch by the will and majesty of myself and the great dragon) it is also my will to ask for a sigil of chaos to call and aid me/ us" c) declare "xiqual wec "ongo wec "tomargo wec "phenomenise dark matter! do dark matter! dark matter by whatever means necessary" d) melt the ice cube on your forehead and open the 3'rd eye. e) perform grendel's had an accident, act ii. f) as you say the following words visualize a cosmic chaos-egg around the self. at this point partake of the sacrament. start spinning around and around, as a dervish. spin faster and faster while saying the following: what was hidden has been found, what was silent now is sound, from the darkness to the light, will of god, strength and might. wha

and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may develop this in the future as another possible working) today is 11/11/98. a vision of the third sigil of the three (sigil omitted call [3, this ritual was performed astrally [1] is my will in heaven [2] is a gateway/ transition, and [3] is my wil

apter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the force of form. the urge to collect and bring together. this chapter was received within the scope of 45 minutes (images& all. this chapter offers more practical uses of this particular style of magick for the educated. ii/1a: we have an automatic drawing of the black well. ii/1b: the eye with a tear. the sorrow which is gained by understanding. this is seen macro-cosmically by the one being one, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is w

which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a wor

FRATER TENEBROUS CULTS OF CTHULHU

the dead in ancient egyptian religion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped sigil. the points of the pentagram symbolize the four elements, plus that of spirit, the fifth or hidden element. combined, they balance the mono-elemental nature of the old ones, suggesting that the elder gods may exist on a higher plane the eye suggests the opening if the ajana chakra, or third eye, symbolizing the facility of astral vision. in one sense, the beings described above ar

FREEMASON BLUEBOOK

ions, and delineate any region or quarter of ii by it we measure the planetary orbs, and make new discoveries in the sphere of the fixed stars. nay, more: by it we perceive the tempers and dispositions, the passions and affections of our fellowcreatures, when they wish most to conceal them; so that, though the tongue lie and dissemble, the countenance would display the hypocrisy to the discerning eye. in fine, the rays of light maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (20 of 76 [11/22/1999 11:51:55 am] which administer to this sense are the most astonishing parts of the animated creation, and render the eye a peculiar object of admiration. of all the faculties, sight is the noblest. the structure of the eye, and its appurtenances, evinces the admirable contrivanc

most concealed recesses. by it we discover the power, wisdom and goodness of the grand artificer of the universe, and view with delight the proportions of this vast machine. by it we discover how the planets move in their respective orbits, and demonstrate their various revolutions. by it we account for the return of seasons, and the variety of scenes which each season displays to the discerning eye. numberless worlds are around us, all framed by the same divine artist, which roll through the vast expanse, and are all conducted by the same unerring law of nature. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (25 of 76 [11/22/1999 11:51:55 am] a survey of nature, and the observation of her beautiful proportions, first determined man to imitate the divine plan, and stu

wers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as entered apprentices; in manhood as fellow crafls, and in age as master masons. in youth, as entered apprentices, we ought industrio

e uninitiated; ever bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words, and actions may be hidden from the eyes of man, yet that allseeing eye, whom the sun, moon, and stars obey, and under whose watchful care even comets perform their stupendous revolutions, pervades the inmost recesses of the human heart, and will reward us according to our merits. the anchor and ark are emblems of a wellgrounded hope and a wellspent life. they are emblematical of that divine ark which safely wafts us over this tempestuous sea of troubles, and that

sest friendship and the most unlimited confidence with his associate officers; be eager to take counsel with his brethren, and ready to give it; be patient in investigation and hearing; be deliberate in judgment; be prompt in execution; be forbearing long and much with evil doers; be ready to reward good; be devoid of favoritism and wholly impartial; be watchful over the treasury; having an eagle eye upon every portion of his jurisdiction; and breasting over the restless spirit of innovation. such are some of the more important qualifications which a grand master should possess, and the leading errors which he should avoid. while the tools of operative masonryto us the most expressive symbolsthe book of constitutions and the holy writings are all placed in your charge, i would call your at

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

him the next great initiation into the christian mysteries. in the last chapter we saw while considering "the philosopher's stone" that the spinal cord is the principal laboratory for the alchemist, and that the spinal spirit fire, generated by turning the creative force upward through the spinal canal, passing it between the pituitary body and the pineal gland in the brain, gives to man a third eye as it were wherewith to see in the spiritual worlds. when this serpentine spirit fire has been sufficiently evolved, he may read by its light the wisdom of the ages. therefore christ exhorted his disciples to be wise as serpents. the egyptian word naja, which means serpent, is used at least once in the hebrew bible in the 58th psalm. in ancient egypt the pharaohs were kings and priests, holdin

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

man sufficiently versed in worldly matters to fill the office of king efficiently, had been found holy enough to also undertake the spiritual leadership of his brethren, and vice versa. a true priest, able to lead his flock spiritually, cannot also beneficently dominate their physical fortunes as ruler of a temporal domain. for as statecraft, in its highest phase, aims to rule the masses with an eye single to their physical welfare, and priestcraft, benevolently exercised, seeks to guide them solely for the soul's progress, so conflict must of necessity follow this separation, even though both the spiritual and temporal rulers be actuated by the highest and most unselfish motives. melchisedec was the symbolical name of the divine hierarchs who filled the dual office of king and priest; in

FREEMASONS SATANISM AND SYMBOLISM

the eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in the occult. the triangle with one point pointing up is a symbol for satan. most likely this is the reason why the pyramid is such an important symbol to the mason. this is the symbol on the reverse of the one dollar bill. this symbol contains two triangles: the pyramid itself and the all-seeing eye of horus (osiris. occultists know that both horus and osiris are alternate names for satan. there is one more proof from masonic authors, that satan is the one they worship. masonic authors tell us that they worship lucifer in yet another way. lynn perkins (a masonic author, states that "shamballa has a bearing on the ancient origins of freemasonry and upon its future in the coming aquarian ag

r, the watchtower and the masons, portland, oregon, 1992, p. xi] that means the masonic column on the left depicts the symbol of the final kingdom of antichrist, his new world order. you see again that we have a strong connection between freemasonry and the coming kingdom of antichrist. freemasonry depicts the savior as the serpent! on the right is the masonic apron. you will note the all- seeing eye on the left upper corner, the sun worship symbol in the right upper corner, and the beehive with bees toward the bottom, all very typical masonic and satanic symbols. but, note the centerpiece symbol, with the satanic death's head in the middle of the masonic emblem of the compass and square. notice that this symbol is surrounded by an ouroboros, the snake eating its own tail. further, notice

FULL MOON RITUALS

each and everyone. old friends, back together again. new friends, standing in this ageless place. finally, she turns to deer. a grin wells up, and his answering smile beams at her. she swings away, still holding his hand, in a graceful dance. the gold of her robes, threaded with mirrored bits, catches the fire light and sparkles like a million flickering fireflies. as she circles deer, they hold eye contact, and she can feel him begin to tremble in anticipation. a blush comes to her cheeks, and the torches burn brighter. the fireplace roars as a draft comes down the chimney. all focus on the dance before them. owl places her hand on deer's breast, feeling the beat of his heart, and the tremble of his body "you are the altar. prepared to receive the god, as we dance, and sing, and light th

follow the example of that plant and not give up. help me to believe that we can make it through and that we will come back stronger than before" she looks around in apology to be such a downer during such a profound and beautiful ritual. then lyn retreats back to the shadows as..so much has transpired this moon, and deer is impressed that so many bring requests for aid to others. he caught owl's eye as she responded to the petitions offered- both those silent and those spoken. now, he moved back to the altar upon which so many offerings had been left. his left hand reaches out, briefly touching the space above each. and many new images form in his mind's eye. first the baby rattles. the sound of sidewinders raising warning and the glitter of silver tokens for newborn children, the happine

FULLER J F C SECRET WISDOM OF THE QABALAH

the name of kapila, the indian philosopher, or from the name of the goddess cybele, for the word simply means greception h, something received an oral transmission, an oracle, or the spoken word. and the reason is, as we have already mentioned, that for ages the qabalistic doctrines were not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary

) or men, are but transcripts of the greater (the makrokosmos, as children and books are the copies of themselves. 16 god takes upon himself spiritual form in the act of creation, which is pure light transfigured into visible light, which is the relationship between the eyes and pure light. pure spirit can only be sensed as a relation which we call spirituality- the relationship between the third eye and pure spirit. god to this third eye is not nothing, he is all things; for when this eye is open he can be seen everywhere. the idea ex nihilo nihil fil17 (from nothing nothing is made) is abhorrent to the qabalah. not any thing [says the zohar] is lost in the universe, not even the vapour which goes out of our mouths; as all things, it has its place and its destination, and the holy one, bl

the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these imag

to something on high, and is not secret wisdom of the qabalah page 16 found in dependence upon it. when the inferior part is influenced, and that which is set over it in the superior world is equally [influenced, all are perfectly united together. 26 again and again is this idea repeated in different words, and from it is derived the talmudic maxim, gif thou wilt know the invisible, have an open eye for the visible h, which means that this world is the true bible which can lead us back to god or reality; gfor all which is contained in the lower world is also found in the upper [in prototype. the lower and upper reciprocally act upon each other. h 27 or as is written in the sepher shephathal: all that which is on the earth is also found above [in perfect prototype, and there is not anythin

as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the connecting link is the power of will, which is neither good nor evil, but a power or energy, which can be filtered through g

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

same time created a multitude of human beings, who adored the female power only, and were well shaped, with sweet aspects and fine complexions. a furious contest ensued between the two nations, and the lingajas, or adorers of the male principle, were defeated in battle, but mahadeva, enraged against the yonigas (the worshippers of the female element, would have destroyed them with the fire of his eye if parvati had not interposed and appeased him, but he would spare them only on condition that they should instantly leave the country with a promise to see it no more, and from the yoni, which they adored as the sole cause of their existence, they were named yavanas. the fact has been noticed in a previous work[49] that, according to wilford, the greeks were the descendants of the yavanas of

som, or thy friend, which is as thine own soul, entice thee secretly, saying, let us go and serve other gods, which thou hast not known thou nor thy fathers "namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth "thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him "but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people "and thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the lord thy god, which brought thee out of the land of egypt, from the house of bondage "and all

s in her place as one of the eight great gods. the fact is observed that the history of osiris is not alone the "history of the circle of the year, or of the sun dying away and resuscitating itself again, but that it is also the history of the cycle of 600" it has been said that of the component elements of his hieroglyphical name, isis is the first, and that the name osiris really signifies the "eye of isis" according to plutarch, isis and muth are identical, but from the evidence at hand it is plain that muth comprehends divine womanhood, or the female principle as it was regarded at an earlier stage of human growth. muth is not only the parent of the sun, or the force which produces the sun, but she is also wisdom, the first emanation from the deity, at the same time that she comprehend

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

dover.it was a small and quite undistinguished shop on the side of the grey hill. i think it sold inkpots, pens and pencils,exercisebooks, comic songs on long sheets, the evening paper, and the miscellaneous. i couldn't imagine what waite could expect to find there. we went in. somewhereat the back of the shop there was a row or two of dingy,greasy,tattered old books; and a fire glowed in waite's eye as he beheld them. the scent held 'have you anyold bound volumesof boys' stories' he askedthe ancient man of the shop 'there were two or three left' saidthe man, a little astonished i thought at the enquiry. there used to be a small lending library here, he explained, andhehad taken over the stock. and,tocutthestory short, waite went out into pentonville, which, i am sure, had now become for h

atertheoreticuswears a blue robe over his black habit, symbolizing the aspiration and desirewhichinitiate the great quest and reflect things unrealized. itbearsthesymbol of the man embroidered thereon,uponthe left side,withthe inscription:faciessecunda,facieshominis. his collar isoforange silk, fromwhichdepends a circular lamina, inscribedwiththe letter vau. he bears a wand, surmounted by an open eye, signifying the eye of mind. 4. theauxiliaryfraterzelatorwears a cloak of reddish brown, corresponding to the adamic earth and symbolizing the first movement of the divine spirit toward the making of a living soul.thesymbol of theoxis embroidered thereon,withthe inscription:faciesuna,faciescherub. his collar isofblue-green silk, fromwhichdepends a circular lamina, inscribedwiththe letter he, b

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

oduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mathers who brought him into the golden dawn, and yeats freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory! and through him also yeats gained his understanding of magic:the evoker of spirits and his beautiful wife received us in a little house, on the edge of some kind of garden or park belonging to an eccentricrichman, whose curiosities he arranged and dusted, and he made his evocation in a longroom that had a raised placeon the floor at o

a passed initiate. we have neverhad a case of one goingwrong 'well' saidi,'it is veryinteresting, and you can go ahead with the next step, whateverit maybe."the'next step' was an astral examinationofconandoyle, which he found'queerand disagreeable' and he declined to join, although he became convinced that pullen bury was clairvoyant, at the least, and that there was more to theorderthan met the eye 'i remainunderthe impression that i brushed against something strange, and something which i am not sorry that i avoided.itwasnotspiritualism and it was not theosophy,butrather the acquisition of powers latent in the human organization, after the alleged fashion of the old gnostics or of some modern fakirs in india, though some, doubtless, would spell fakirs with an"e.'2butthesecretchiefs were

GILBERT THE MAGICAL MASON

isease, for he who puts his hand to the plough of the field of the unknown may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of

hence the need of a teacher, of a guide who has traversed the path, and who can recognize by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort combined with purity of life is almost of vital importance. the human intellect can only appreciate andafurtherglace atthekabalah 109assimilate that which the mind's eye can at any time perceive; the process cannot be forced, mystic lore cannot be stolen.ifany learner did appropriate the knowledge of a grade beyond him, it would be tohimbutfolly, disappointment and darkness. i have myself often been offered a doctrine, or assertion, or explanation, which my intellect has rejected as absurd, or as sheer superstition; which same dogma1have later in life assimila

nowledgeuponhim.theold kabalistic works are of a nature similar to the secrets of freemasonry; there ismuchdoctrine that is never written or printed: these works often teem with imagery which seems folly, and with doctrines that seem absurd; yet they enshrine the highly spiritual teachings which i have shortly outlined this evening.themere reading of these volumes is oflittle avail; the spiritual eye needs to be openedtosee spiritual things; and the great kabalists of old, like the still living teachers ofh.p.b.,will not cast pearls of wisdom before the ignorant or the vicious, nor suffertheunclean to enter the templeofesoteric wisdom.letus each then, make strenuous efforts to attain to the higher lifeofthe true occultism, and perchance in a distant future, a record of temptations avoided

of god by means of numbers are the sephiroth; by means of letters they are the shemoth. the shemoth are the explanatory titles of the great name, the shema; this shema distributed into its elements is the shemhamphorasch. the ten sephiroth bear names. the first is the crown, the last the kingdom; kether and malkuth. the kingdom suggests the crown, the universe proves the exist255 ence of god, the eye below is illuminated by the eye above, the son suggests the father, the equilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is crowned by his works, he is revealed in human thought. thus that which is above, is like that which is below. kether is in malkuth

s in the neighbourhood of new bond street in london. omens and presages we moderns have inherited a vague belief in many omens from the ancient greeks and romans who paid great attention to presages, such as sudden emotions or alarms without appre255 ciable reason; these were deemed sent by the great god pan, or by evil demons, as were cramps and palpitation of the heart. a twitching of the right eye was a good omen; sneezing was very much noticed and commented on; the greek hearer exclaimed:'zethi-'may you live',or'zeusoson-'god save you.'itwas considered fortunate to sneeze between noon and night. to sneeze on the left hand was unlucky, but on the right hand was fortunate.theflushing of one ear is said to indicate that someone is discussing one's virtues or vices, while unexplained itchi

GILBERT THE SORCERER AND HIS APPRENTICE

ds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evi

irit-photograph, and neither i nor my friend, so far as i am aware, possessed any mediumistic qualities. so this experience, though curious, has, i think no evidential value. at the same time i am convinced that there are many as yet unexplored mysteries, on which light may be thrown by photography.itis of course well known that the sensitive plate can record rays and waves invisible to the human eye, and moreover the science of sensitizing plates is yet in its infancy, and we may deem it quite within the regions of possibility that not only thought-forms, but beings and intelligences at present only dimly guessed at, may become objectively known, andsome psychic memories 97scientifically investigated by some form of photography. on the subject of automatic writing i would preserve a very

ntly 'what would they be doing with fish tails anyway? no, of course not, they are made like ourselves, only beautiful. more beautiful than we ever are' they are natural instinctive poets, these celtic islanders of the west. i stood once with an old boatman on the western shore of mull, looking out over the sea to the sunset, on one of those evenings when a faint mist lies over the water, and the eye fails to catch the line of the horizon. at one moment it looks at the breaking wavelets, or the tiny islets glowing in the104 the sorcerer and his apprenticegolden light, the next with no perceptible break it is scanning the bright cloudlets that seem like islands in the sky. the old man gazed silently for a minute or two, then extending his arm he said 'do you see! the gates are down tonight

periment ofcutsing led to others. formulaeand rituals came in her way, seemingly accidentally at first, then were greedily sought for, and so the fully equipped black witch emergedfromtraining.:r'hisaccount, which is very illuminating in its way, was written bymrrobertcalef,amerchant of boston, u.s.a, in 1695, and publishedinboston in 1828..ibelieve that mr cotton mather professed tq have been an eye-witness of the powers of this witch,'butso far i have not been able to meet with his verification. this seems to answer the question why,ifwitches had these powers, they should have remained in squalid poverty and obscurity.!twasnot wealth or luxury that they sought-.thenerveexcitement caused by the practices of witchcraft in its early stages had a fascination that was an end in itself, and, a

and a sort of grey mist will flow before the eyes. but after a while, if the pupil has attained sufficient progress, he will begin to see pictures in the blue- and, many people will say 'hallucination. but it is not hallucination, as has been proved over and over again, when actual scenes and actual occurrences have been seen in this way which were absolutely impossible to be seen by the natural eye, or known of. now the question arises, is there any scientific or physical explanation of this? and there certainly is,ifwe accept the philosophy of the tatwas. because the atmosphere of the world, its aura in fact, is bounded, and rigorously bounded, at the distance of some few miles from the earth where the air ceases; and there, according to the philosophy of the tatwas, the solar prana pas

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

ype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introduce but that was clearly absent from the english lodges. the symbolic temples he wrote to stuart (3 may 1871, could be filled with symbolic representations its walls floors &c, appealing to the eye, which would be out of place in our chapels. further consideration of the merits of his ideas is not appropriate in an historical research paper, but one curious parallel does deserve to be noted. the sting in the tail westcott could never have read beswick s correspondence, and yet he created outside the confines of the swedenborgian rite just such a temple filled with symbolic representation

GLOBAL FREEMASONRY

ds the way to science, the real origin of life, consciousness in the cell, technology imitates nature, a string of miracles, the creation of the universe, miracles of the qur'an, the design in nature, self-sacrifice and intelligent behaviour models in animals, the end of darwinism, deep thinking, never plead ignorance, the green miracle: photosynthesis, the miracle in the cell, the miracle in the eye, the miracle in the spider, the miracle in the gnat, the miracle in the ant, the miracle of the immune system, the miracle of creation in plants, the miracle in the atom, the miracle in the honeybee, the miracle of seed, the miracle of hormone, the miracle of the termite, the miracle of the human body, the miracle of man's creation, the miracle of protein, the miracle of smell and taste, the m

s about. it is interesting that, besides the kabbalah, at the source of this new culture were the doctrines of ancient egypt. prof. martin writes: initiates of those early humanist associations were devotees of the great force the great architect of the cosmos which they represented under the form of the sacred tetragrammaton, yhwh.[humanists] borrowed other symbols the pyramid and the all seeing eye mainly from egyptian sources.40 it is quite interesting that humanists make use of the concept of "the great architect of the universe" a term still used by masons today. this if humanism revisited as vatican university historian malachi martin has shown, there is a close relationship between the rise of humanism in europe and the kabbalah. indicates that there must be a relationship between h

an temples, as the "source of light" global freemasonry kk kl materialism revisited in ancient times in egypt, the initiation ceremonies in the temple of memphis lasted a long time, were performed with the greatest attention and splendor, and showed many similarities to masonic ceremonies.67 let us examine a few examples of the relationship between ancient egypt and masonry: the pyramid under the eye the most well known masonic symbol is found on the seal of the united states of america, also found on the one-dollar bill. on this seal there is a half pyramid above which sits an eye within a triangle. this eye within the triangle is a symbol constantly found in masonic lodges and all masonic publications. a great number of the writings that deal with the subject of masonry stress this fact

masonic symbol is found on the seal of the united states of america, also found on the one-dollar bill. on this seal there is a half pyramid above which sits an eye within a triangle. this eye within the triangle is a symbol constantly found in masonic lodges and all masonic publications. a great number of the writings that deal with the subject of masonry stress this fact. the pyramid below the eye in the triangle attracts relatively little notice. however, this pyramid is extremely meaningful and enlightening for the understanding of the philosophy of masonry. an american author, robert hieronimus, wrote a doctoral thesis on the united states' seal in which he provided some very important information. the title of hieronimus' thesis was "an historic analysis of the reverse of the americ

y of humanist psychology" his thesis shows that the founders of america, who originally adopted the seal, had been masons, and that they, therefore, espoused the humanist philosophy. the connection of this philosophy with ancient egypt is symbolized by the pyramid placed in the center of the seal. this pyramid is a representation of the pyramid of cheops, the largest of the pharaoh's tombs.68 the eye and the pyramid among the most important masonic symbols taken from ancient egypt is the pyramid with an eye within a triangle. the pyramid on the great seal of the usa (left) is the great pyramid of cheops. the eye is a frequent symbol on ancient egyptian engravings (bottom) lc global freemasonry the masonic meaning of the six pointed star another well-known symbol of masonry is the six point

GNOSTIC HANDBOOK

e the nature of ignorance and evil from the perception of man, while the gnostic and kabbalistic seem to be discussing how suffering etc arose and tracing this back to a cosmological structure. the gnostic handbook page 44 perceptional dualism this begins to hint that the problem is not with the universe but us, it is our perception of the universe which is the issue. evil, so to speak, is in the eye of the beholder and hence extremely dualistic gnosticism is a product of those who suffer and this seems quite clearly so. to suggest the world or the creator is evil is really a personal perception and since gnosis means personal wisdom then we can see that the gnostics were recording their personal insights alone, not offering eternal truth. each insight may vary not only according to the en

nce terror as well as growth and transfiguration for those who seek the light. one of the images associated with aquarius is the peacock. the peacock was the sacred image of the yeizidi, a islamic people who followed an ancient gnostic religious tradition. the peacock was melek taus who can be related to the demiurge (our projections regarding matter, but at the same time the eyes of the peacock (eye=ayin in hebrew, the devil tarot card) show us that ultimately dualism has no power, no reality and hence the real source is beyond in the pleroma and the invisible spirit. the gnostic identity message what we know as the gnostic identity message is central to our understanding of the gnostic tradition. it is difficult to summarise such a complex subject as it demands an extensive study of the

n they developed a large desert culture with an emphasis on a god and a goddess and that most old testament stories were written at a much late date and were distorted by the then fundamentalist and nationalist priesthood. to appreciate this, we should revisit the old testament and see what we can find. el, yahweh and reconsidering the bible there is more to the old testament than first meets the eye, and its study opens up a pandora s box of issues we need to consider. modern scholars believe that the old testament is not a coherent whole, when it is subjected to biblical criticism it is found that there are at least three different streams of information within it. the el stream, the yahwahist stream and the priestly stream. the el stream is the very earliest, it seems to represent the p

re transferred to the book of life and our transformation begins. heaven and hell having studied this far you still may have many questions regarding the gnostic view of reincarnation, and you may wonder about the judaic and christian views regarding heaven and hell. accordingly, we shall examine them for a moment. heaven and hell are symbols, within the bible there is clearly more than meets the eye when we consider the various hebrew and greek terms used for them. the problem that arises when critically considering heaven and hell in the biblical text is the problem of textual distortion. one of the easiest ways to come to an honest understanding is to let the original terms speak for themselves. for example, there are many different terms for hell. like the many differing names of god

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title of brotherly love because of its awesome power. the insight and force of this centre can only be understood when experienced through agape of divine love, only by a pure desire to return to the treasury of light can this force be correctly awakened and experienced. the characteristic of the city is its ability to grow and spread. this is symbolic of

g with ritual is to explore the kabbalah and related correspondences, and start creating rituals of your own. by far the best rituals are those made by you for you. x gnostic theurgy page 169 thoughts have power! they are a form of energy which can effect ourselves and the world around us. it is difficult to consider thoughts as things; we tend to think of them as images that fly across our minds eye, rather than as real objects. in everyday life we are taught to believe that what we think has no substance- only action counts. however, if you replay a recent event on your mental screen, you can start to consider the power of thought. your memories, which are composed of thought, seems very real. you can explore the senses of the memory and, if you are not careful, fall into it and lose tra

reate, and what it should achieve. write down your idea, contemplate it, and make it precise. once this idea has been decided on, do not change it. unless you have what you require clear in mind, it will not work or worse, will work against you. gnostic theurgy page 173. visualise what you want clearly, mentally design the form you want your thoughtform to take. clearly see its image in the minds eye, sense it, smell it and touch it if you can. make it as real as possible. using slow and deep breathing sense psychic energy building up in your astral body, sustain the image of the thoughtform clearly in your mind. repeat out loud what you want the thoughtform to achieve. at this stage you may wish to use some energy raising technique of your own. you may use dance, music- anything technique

that the traditions of modern jewry were evolved by the edomite tribes while in babylon, here gained precedence while the real people of israel migrated to the west. the migration of isreal created a void and substitute israelites stepped in. accordingly, we need to totally review our interpretation of judaism. when we consider the great fraud that has been perpetuated, we need to run a critical eye over the old testament as well. when we do, we find some interesting anomalies. the old testament actually includes many different streams which seem to have be written by many different authors, many of which had conflicting religious views (for example, isaiah is said to have been written by at least three different people. accordingly, the old testament represents myths and legends adapted

g. the whole of christianity is not rejected, the gnosis is not condemned, it is a matter of the way in which the teachings of jesus have been manipulated. this is of great significance when we consider the gnostic revival which has occurred in the heraldic period and the need for a re-evaluation of christianity in light of the gnostic tradition. there is also a deeper, more esoteric meaning. the eye in gematria is ayin, it is related to the devil in the tarot and represents illusion, emptiness. another level of interpretation is that the hawk (horus) is attacking jesus on the cross because he is a false jesus, this is hinted at by the focus on the eye or ayin. the jesus being attacked is the false jesus created by the apostate churches and used to control the masses. what emphasizes this

GOETIA LUCIFERIAN

hich you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our i

azazel, being the torch bearer and awakener through rebellion. the body of light may be developed by meditation, yoga and other acts that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the sun. some will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but th

/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body, envision and eye within this fire. raise yourself up in through the aethyr, from which you are floating and rising in the sky. as you rise begin to visualize a great angel before you. there is a great wind which is violent and rushing about you and this seraph. the angel is illuminated in bright light, with eyes that are black despite the beautiful and strong continence of this being. the face is saturnine yet

neath the surface. the body of the angel is almost flame, and his crown is an emerald brilliance. in the hand of this angel is a forked staff, which is cruel looking and sharp. the wings of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with the eyes of lucifer; you shall awaken in this light. practice this frequently, until y

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

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-o

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forward with the left foot while simultaneously bringing the hands to eye-level and thrusting them forward in the projection sign (this sign is also known as the "attacking sign" and when used with the sword of vengeance, it is a potent gesture of force and will) then stamp the ground with the left foot and give the sign of silence (also called the "sign of protection) as a shield against all attack and protection from any reflux current of energy. go clockwise to t

GOLDEN DAWN RITUALS ENOCHALL

ond: cacodemon of earth angle of water tablet. ondoh: londoh, kingdom. onh: cacodemon, counterpart of the angel nhdd. onizimp: governor of the second division of the aethyr tor (68. onn: cacodemon of earth angle of water tablet. ono: cacodemon of air angle of earth tablet. onp: cacodemon of fire angle of air tablet, counterpart of the angel npat. ont: cacodemon of fire angle of air tablet. ooain: eye, also see ooanoan. ooanamb: governor of the third division of the aethyr uta (42. ooain: eye/ eyes. ooanoan: eye(s/ in their eye(s. ooaona: eyes/ in their eyes/ visible appearance. oodpz: angel, also known as oopz. ooge: chamber. oon: cacodemon of earth angle of air tablet. oop: cacodemon of water angle of fire tablet. oopd: subservient angel of earth angle of earth tablet. oopz: subservient a

GOLDEN DAWN RITUALS U1

human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the s

GOLDEN DAWN RITUALS VENUSZAM16

n manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desire,i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne. when ra created sekhmet, her power became perfected in you, hathor. oh hathor, thou who art like the eye of ra, do i call upon thee. thou art attraction. thou art desire. thou art passion. thou art queen of the stars, and thy very name covers all the skies. most holy mother, mediatrix unto 9 the light divine, source of love, passion, desire, ferver, attraction and hunger for spiritual perfection, thee do i invoke. hathor, lady of flame, thee thee do i invoke. thou who art covered in emerald, thee

GOLDEN DAWN RITUALS Z2

in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep

GOLDEN DAWN RITUALS ZAM21

ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary

GOLDEN DAWN RITUALS ZAM5

pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensati

spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm yn

GOLDEN DAWN RITUALS ZAM7

rse, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary

GOLDEN CHAIN AND THE LONELY ROAD

may call 'the unique transmission. whether within the conclaves of a formal ritual catena of initiates or in the subtil 'cavern' of solitary practice, whether called forth by intent or made manifest by a sudden epiphany of the gods, the power of revelation is bestowed solely to its chosen vehicle, the divinely-elected individual, and there-in it 'incarnates- as a faculty, an opening of the inner eye that directly apprehends the mysteries. for certain individuals there is an innate capacity to comprehend the mysteries of the witanic path, to understand without learning. such may be an indication of rebirth within the transcarnational lineage of witchblood, or a sign of new dispensation: a master of the lonely road. for there are some to whom all outward rites are but a blessing, a confirma

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nd find ourselves floating over the sublime image of a giant condor with feathers extended in stylized flight. just as i try to catch my breath, another condor almost close enough to touch materializes out of nowhere, a real condor this time, haughty as a fallen angel riding a thermal back to heaven. my pilot gasps and tries to follow him. for a moment i catch a glimpse of a bright, dispassionate eye that seems to weigh us up and find us wanting. then, like a vision from some ancient myth, the creature banks and glides contemptuously backwards into the sun leaving our single-engined cessna floundering in the lower air. below us now there s a pair of parallel lines almost two miles long, arrow straight all the way to vanishing point. and there, off to the right, a series of abstract shapes

ican highway running obliquely through it from top-centre to bottom right. here, scattered apparently at random, are literally hundreds of different figures. some depict animals and birds (a total of eighteen different birds. but far more take the form of geometrical devices in the form of trapezoids, rectangles, triangles and straight lines. viewed from above, these latter resemble to the modern eye a jumble of runways, as though some megalomaniac civil engineer had been licensed to act out his most flamboyant fantasies of airfield design. it therefore comes as no surprise, since humans are not supposed to have been able to fly until the beginning of the twentieth century, that the nazca lines have been identified by a number of observers as landing strips for alien spaceships. this is a

merely as small scattered units surrounded by an astonishing scribble of vast geometric forms. these forms now look less like runways and more like pathways made by giants pathways that crisscross the plateau in what seems at first a bewildering variety of shapes, angles and sizes. as the ground continues to recede, however, and as the widening perspective on the lines permits more of an eagle s-eye view, i begin to wonder whether there might not after all be some method to the cuneiform slashes and scratches spread out below me. i am reminded of an observation made by maria reiche, the mathematician who has lived at nazca and studied the lines since 1946. in her view the geometric drawings give the impression of a cipher-script in which the same words are sometimes written in huge letter

r side of a stream across a long, wide valley. in the middle of my view, dotted with bushes, was a large field on which a handful of black and white dairy cows grazed. nearby was a scattered settlement of houses outside which stood small, dark-skinned quechua indians dressed in ponchos, balaclavas and colourful woollen hats. more distant were slopes canopied in fir trees and exotic eucalyptus. my eye followed the rising contours of a pair of high green mountains, which then parted to reveal folded and even more lofty uplands. beyond these soared a far horizon surmounted by a jagged range of radiant and snowy peaks. casting down the giants it was with understandable reluctance that i turned at last to my reading. i wanted to look more closely at some of the curious links i thought i had ide

of the viracocha figure in the subterranean temple. above right: another possible representation of toxodon from tiahuanaco. the raised nostrils are indicative of a semi-aquatic animal, somewhat like a modern hippopotamus in its habits, which is what toxodon is known to have been. reconstruction-drawing of toxodon, a south american species that became extinct in the eleventh millennium bc. to my eye this looked like striking corroboration for the astroarchaeological evidence that dated tiahuanaco to the end of the pleistocene, and further undermined the orthodox historical chronology which made the city only 1500 years old, since toxodon, presumably, could only have been modelled from life. it was therefore obviously a matter of some importance that no fewer that forty-six toxodon heads h

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

dictated by a pr terhuman intelligence calling itself aiwass who resembles modern descriptions of the men in black, and gives a cipher in what purports to be the law of the new age, it seems reasonable to use this text as a reference for cipher values. crowley, be it noted, tended to consider aiwass an initiate of the third order early on, a physical person who he caught out of the corner of his eye more than once during the three dictation sessions and of whom he gave a fairly detailed physical description. he seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled..the dress was not arab; it suggested assyria or persia, but very vaguely, crowley tells us in 1936. in his later years, with the distance of time and variat

a great interplay, leading to the discovery of the password of the great white brotherhood, laal, the reverse of ai.-la. the term is similar to the buddhist concept of nirvana. in book 31 frater achad discusses this mystery in detail) the term a.a. is used by p.b. randolph, md, in his 1873 work on alchemy and magick, eulis, as the secret name of a great magical order. crowley encountered the one eye or achad ayin in bou-saada, near max theon s home, on december 4, 1909, while scrying the 13th enochian aethyr. we take note of ric williamson s ancient amythestine order, and the (made up) name aia aziz. on the site where arthur bryant is said to have seen the reincarnated george adamski in 1965, a glass phial of silver sand was found wrapped in a parchment, with the phrase adelphos adelpho(

visit- gray barker, the silver bridge. ufologist gray barker got his one and only best-selling book in detailing the albert k. bender story and the world-wide wave of silencings. they knew too much about the flying saucers was an international success. it was widely assumed that the men in black were either government agents or extraterrestrials, but as researchers wilgus and keel have shown, the eye in the triangle was sometimes their only insignia, while my own research showed startling parallels to certain black magick rituals in medieval times which provoked visitations by what was often called the man in black- widely understood to be the devil himself. even barker noted that albert k. bender s experiments were more like a magical conjuration than an attempt at extraterrestrial commun

a lot of subsequent history. some suggested sourcebooks: in search of tbe masters behind the occult myth by paul johnson ufos: operation trojan horse by john a. keel passport to magonia by jacques vallee the lliuminoids by neal wilgus the nine unknown by talbot mundy the morning of the magicians by pauwels and bergier the occult reich by j.h. brannan the spear of destiny by trevor ravenscroft the eye in the triangle by israel regardie the confessions of aleister crowley by aleister crowley the autobiography of malcolm x as told to alex haley magick without tears by aleister crowley, edited by regardie thus spoke zarathustra by friedrich nietzche the last testament by greg rickman valis by philip k. dick 84 allen h. greenfield the transmigration of timothy archer by philip k. dick radio fre

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

1. consecrate a work area by conducting the ritual of the pentagram for banishing. face the corresponding direction and with your wand, trace the hexagram of the appropriate watchtower in the air before you in the corresponding color of the tablet. step 2. place the card with the desired region in front of you. you may need to pin iit to a wall orto an appropriatety colored drape. it should be at eye leve. step 3. hold the appropriate magical instrument. this will depend on the region you are viewing and the exact nature of your objective. step 4. gaze smoothly, relaxed but alert, at the card and concentrate on the square or truncated pyramid that you 119 want to "see. step 5. mentally imagine the square or pyramid as expanding before you. enlarge iit in your mind to the size of a door. se

areas of this aethyr. as you gain experience here you should be able to rise to the highest part of the aethyr and gaze downward into the birth of form. form can be seen from lin in two ways (1) as objective, symbolized by the circle or sphere (2) as subjective, symbolized by the cross which extends in equal directions from a central point. when crowley was in lin he had the impression "i am the eye" the eye is a glyph for consciousness. 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 reincarna

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

hed out of remembrance; to the greeks apollo, pallas, aphrodite stood nearer, their life was brighter like their sky. yet fro and frouwa appear altogether as kind and loving deities, in wuotan i have produced the god of song, and as wish he may have been a god of longing and love. however many blossoms of our old mythology and poetry may lie undisclosed and withered, one thing will not escape the eye of a judge, that our poesy still has virgin forms and unlaboured adornment at her command, which, like certain plants, have disappeared from hotter climes. when the plastic and poetic arts have sprung out of a people's faith, they adorn and protect it by imperishable works; yet another fact must not be overlooked, that both poets and artists insensibly deviate from the sanctity of the old type

ssaga cap. 105 says of hialti, that he was charged with scofiing at the gods' vai'5 sekr a j>ingi um gosga; conf. laxd. p. 180. kristnisaga c, 9. an element atoc^elov, vtroataatf) is firm ground, basis, for which the goth still has a good teutonic name' stabs- staff, whence the romance stoffa, etoflfe, and so our stuff again, or 'stoma (whence our ungestiim, ohg. ungistuomi, unquiet. it meets the eye of man in all its glory, while deity remains unseen: how tempted he must feel to give it divine honours! but his senses and his mind link every exhibition of nature's forces with liv preface. subjective impressions bodily and mental, the promptings of language teach him to connect. how came zio to unite in himself the ideas of sky and war? the gothic veihan meant pugnare, vaihjo pugna^ veihs s

t, perun, svetovit stands unquestionable: the god of victory shines in the battle. to the indians suryas denotes the sun, light, day, and he resembles zio; when suryas is taking hold of a victim, it bites his hand off, and a golden one has to be put on: is not this t;^r, whose hand the wolf bit off (p. 207? and who knows but the like was told of the slavic svetovit? it was beautiful to derive the eye from the sun, blood from water, the salt flow of tears from the bitter sea, and the more profound seem therefore the myths of sif's hair, of freyja^s tears; earth and heaven reflect each other. but as even the ancient cosmogonies are inversions of each other (pp. 568. 570, man made of world, world made of man, we have no right to refer the heathen gods exclusively either to astrology and the c

ne' heeoes inside hills. 955 comitatu dicitur etiam emiclio comes ante paucos annos (an. 1117) occisus apparuisse, et ab liac poena orationibus et eleemosynis se posse redimi docuisse/ donnersherg, tonnerre (p. 170) was then in the wormazfeld, it must therefore be the mountain in and out of which the ancient ghosts kept riding: souls of fallen and resuscitated heroes (p. 9i0, but by the christian eye seen here in hell-fire. in the old mountain castle of geroldseck siegfried and other heroes are supposed to dwell, and thence they will appear to the german nation in its time of utmost need, deut. sag. no. 21. a deft ill a roch by the l. of lucerne, some say on the griitli, holds in sleep the three founders of the swiss federation; they will ivahe when their country wants them, ibid. no. 297

n. connect with this a lombard story in paul diac. 6, 6 of the' malignus spiritus' who settles on the window as a flij, and gets a leg chopped off; and one in acta bened. sect. 1, p. 238 of a devil being cast out' in muscae similitudinem prorumpens cum sanguine de naribus egressus est inimicus' as a fly, loki finds his way into locked rooms through the keyhole, he can slip even through a needle's eye (norske folkev. no. 31, which puts me in mind of his insinuating mother (p. 246. the devil, like the giant (p. 555, has the power to make himself great or small, n. folkev. 1, 134. 192. of the elvish nature of butterflies, which as psyches (p. 829) may be spirits of good or evil, we have more to say in the sequel. when stagheetles and dungbeetles are taken as devils, it gives assurance of a he

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

f their eyes out (rockenphilos. 6, 353. their pranks, their roughness, act as foil to the gracious higher being from whom the gifts proceed; they are almost as essential to the festival as jackpudding to our old comedy. i can well imagine that even in heathen times the divinity, whose appearing heralded a happy time, had at his side some merry elf or dwarf as his attendant embodying to the vulgar eye the bless ings that he brought. 1 strongly in favour of this view are the north franconian names hullepopel (popowitsch 522, hollepeter (schm. 2, 174, the bavarian semper, of whom they say he cuts naughty children s bodies open and stuffs them with pebbles (schm. 3, 12. 250, exactly after the manner of holla and berhta (p. 273) 2; and consider faithful eckart, who escorts holla. in christian t

58; herbort 1385: groz alsam ein runge/ our mhg. poems like giant s names to end in -olt, as witolt, fasolt, memerolt, etc. a great stature, towering far above any human size, is ascribed to all giants: stiff, unwieldy, they stand like hills, like tall trees. according to the mod. greeks, they were as tall as poplars, and if once they fell, they could not get up again [like humpty dumpty. the one eye of the greek cyclops i nowhere find imputed to our giants; but like them 2 and the ancient gods (p. 322, they are often provided with many hands and heads. when this attribute is given to heroes, gigantic ones are meant, as heimo, starkaftr, asperian (p. 387. but ssem. 85b expressly calls a]?urs firihqfdudr, exactly as the mhg. wahtelmsere names a driliouptigen tursen (massm. denkm. 109: a rem

up horse and ploughman and plough (bewosen ja kyntajan ja auran) on her lap, carried them to her mother and asked &lt; what kind of beetle (sontiainen) can this be, mother, that i found rooting up the ground there? the mother said, put them away, child; we have to leave this country, and they are to live here instead/ the old giant race have to give way to agri cultural man, agriculture is an eye-sore to them, as it is to dwarfs (p. 459. the honest coarse grain of gianthood, which looks upon man as a tiny little beast, a beetle burrowing in the mud, but yet is secretly afraid of him, could not be hit off more happily than in these few touches. i believe this tradition is domiciled in many other parts as well (see suppl. not less popular or naive is the story of the giant on a journey b

t; hold out now till we get to the inn." the sauerlander said very well, and they trudged up and down the long streets. but at the market-place he could stand it no longer, he took the shoe off and threw out a great lump of stone, and there it has lain this long while to prove my words/ a norwegian folk-tale is given by hammerich (om ragnaroksmythen, p. 93: a jutel had got something into his eye, that pricked him; he tried to ferret it out with his finger, but that was too bulky, so he took a sheaf of corn, and with that he managed the business. it was a fir-cone, which the giant felt between his fingers, and said: who d have thought a little thing like that would hurt you so (see suppl. the edda tells wonderful things of giant skr^mir, 1 in the thumb of whose glove the god thorr foun

orr appears as tord (thunder) af hafsgaard (seaburgh, while the giant from whom loke is to get the hammer back dwells in nordenfjeld; the swedish folk-song says more vaguely trolltrams gard/ a but what runs into gianthood altogether is the nature of the man-eating huorco or ogre (p. 486. like him the stone-hurling cyclops in the odyssey hanker after human flesh; and again a tartar giant depeghoz (eye on top of head) 2 stands midway be tween polyphemus, who combs with a harrow and shaves with a scythe (ov. metam. 13, 764, and gargantua. as an infant he sucks all the nurses dry, that offer him the breast; when grown up, the oghuzes have to supply him daily with 2 men and 500 sheep. bissat, the hero, burns out his eye with a red-hot knife; the blinded giant sits outside the door, and feels wi

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ing. the widearms of the seats make it possible for the students attending the sessions to take notes of the principal points of the professor's lectures. the amphitheater arrangement of the hall gives each student an unobstructed view of the platform and demonstration table. rosicrucian park in san jose, california the authentic egyptian motif used in buildings, grounds, and statuary catches the eye and imagination of thousands who visit rosicrucian park each month. the rosicrucian egyptian museum houses one of the largest collections of egyptian, assyrian, and babylonian antiquities on display in the united states. many of the museum's acquisitions are extremely rare and draw distinguished visitors from all over the world [18] great american manifesto issued by the charter members of the

imperator im-per'-a-tor. the accent is on the second syllable which is pronounced like the fruit, pear. matre mah'-tray.(the word is of latin origin and comes from mater. rosicrucian traditional usage is of the style shown here. neophyte knee'-o-fight. postulant pahst'-u-lant. pronaos pro-nay'us.(the plural is pro-nay-oi. the last syllable is pronounced like "oy" in "toy. rosae crucis rose-eye kroos-iss. shekinah soror she-kine'-ah. the "a" is pronounced as in "art. so-roar'[161] rosicrucian dictionary a absolute.that which includes all; hence the consciousness of god, perfect, complete, embracing every divine law, working in harmony, constructive, positive. absent treatments.those given to a person at a distance, whether it be a few meters or many kilometers. in absent treatments

uman knowledge and experience, but is an exalted form of evaluation. dreams.the visual imagery experienced during sleep, dreams represent one of the most extraordinary mysteries of life. everyone dreams throughout the different stages of sleep, but not everyone remembers their dreams. modern research indicates that dreams are most apt to be remembered if they are experienced during the rem (rapid eye movement) phase of sleep, when the eyes under the closed lids move more rapidly as though the sleeper were watching something. dreams seem to take place on the borderline of two worlds (see borderline state) there can be a fantastic alteration of time, place, and possibility, which we may accept without question in the dream plane. a dream may be of short duration, and in a brief period of two

th and perfecting of all that is manifest or in the conception of the cosmic mind. even so-called devolution or disintegration is a part of evolution, being one of its phases. evolution implies onward and forward. it is the fundamental law of nature that every element in nature is tending toward perfection and becoming higher in its rates of vibrations and more evolved in its manifestations.[173] eye.the all-seeing eye depicts the all-inclusive vision and consciousness of god from which nothing is excluded. it appears in most rosicrucian lodges and chapters throughout the world on the master's lectern in the "east. eye, third.the pineal gland is a transformer of the cosmic consciousness into rates of vibration which are discernible by our objective minds. this is the third eye, the true ey

tage is progressive and we shall never descend in the scale of physical expression regardless of the karmic debt to be paid. one of the fundamental principles of the law of compensation is that for each sorrow or joy we cause another, we shall have experiences in like degree and manner and at times when the lessons to be gained thereby will be the most impressive. this principle does not exact an eye for an eye or a life for a life, for there is no vengeance in the process, and no intention to cause suffering. the sole purpose of karma is to teach us the lesson, to make us realize our errors and to evolve the understanding thereby. for these reasons one cannot be sure just when or how the law of compensation will exact its requirements. of this we can be sure, however: we will not suffer t

HAMIL THE ROSICRUCIAN SEER

meant by these words in the apocalypse,"hethat sat upon the throne said, behold, i make all things new; and he said unto me, write, for these words are true and faithful" chap.xxi.,5.thatthe new church about to be establishedbythe lord is the new jerusalem, treated of in the apocalypse, chap.xxi.andxxii.,which is there called the bride and the wife of the lamb.'200therosicrucianseernerves of the eye and eyelids; or, in mr braid's own words 'my phenomena, i consider, arise entirely from the patient keeping his eyes fixed in one position,and thegreaterthestrainon them the better, and the mind rivetted to one idea' on the contrary, when inspecting the crystal, it is held in the party's hand, in the position most easy to himself, and he retains the full possessionofhis faculties and conversat

s hewilltrya few experiments by squinting, say at a decanter stopper, and then favour us in the nextzoistwith his revelations. as for the visions in the crystal beingas'r'supposes, the result of merely 'the earnest gaze and concentration of the mind to one idea' as well might he assert that sir john herschell, adams, or gasparis, when scrutinizing every point of the starry heavens with telescopic eye, were self-hypnotized, and their resplendent discoveries, which have placed them foremost in the ranks of science, werebutthe revelations of a neuro-hypnotic trance.formyself i am content to believe that the faith of our forefathers were not such 'wretched superstitious absurdities' and that 'there are really things in nature of which our modem philosophy does notpermit.usto dream' londonfred

ld be difficult to persuade my friend, a hale and hearty farmer offifty,that at noon-day he was dreaming.'f,'in p. 69 ofthezoist;considers this modeofdivination as precisely analogous to one ofmrbraid's methods of inducing sleep; but in that he ismostcertainly in error; there is not the slightest analogy betweenmrbraid's process of producing sleep by fatiguing the rectus and levator muscle of the eye, and the methodofinspecting the crystal.mrbraid's method is to fix a small but conspicuous object above the level of the eye (the stopper of a bottle was the first object he employed) and then desiring his subjects tofixtheir gaze steadfastly upon its outer extremity, their eyelids generally closed in sleep in a few minutes, often a few seconds, thus causing congestion by a rapid exhaustion of

ought. but, says the rationalist,itwas the embodiment of her own.granted-stillthe following experi255 ment will shew even that might not have been the case.'0die,nov. 9, 1834. i charged the crystal for e. t. she wished to see a gentleman of her acquaintance (but a perfect stranger to myself, and who then resided a short distance from london. upon my first charging the glass, she perceived only an eye looking at her; but upon repeating the charge, the whole face and body to the waist formed gradually. so distinctly did the vision appear, that she perceived even a scar he had on his right cheek, he was dressed in black, withwhiteneckerchief andwhiteshirt studs 'i afterwards charged for another person, but they had no vision'"nothing is more likelythan that]ohn lilly may have encountered and

laced himself upright beside the flame, desired them to seek aseer,and he was ready to gratify them in all their desires. there were in the olden days whole schools of magicians here in europe, who could do nothing in this line without the intervention of apureseer,to wit, amaiden'seye.this african belongs to the same fraternity. he made them understand that nothing could be done until a virgin's eye was placed at his disposal; he bade them go out in the streets of cairo, and fetch any child they fancied under ten years of ago. they did so; and after walking about for half an hour, selected an arab boy, not apparently above eight, whom they found playing at marbles; they bribed him with a few halfpence, and took him with them to the studio of the african roger bacon; the child was much fri

HANDBOOK OF EGYPTIAN MYTHOLOGY

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

r founded numerous temples, and many of the features introduced by his architects remained standard for c. 1,500 years. he commissioned huge numbers of divine statues to stress his identification with all the deities of egypt. amenhotep iii sometimes gave himself the attributes of a lunar deity while his chief wife, queen tiy, was identified with the goddesses who could play the role of the solar eye (see eye of ra in deities, themes, and concepts).44 introduction 19 amenhotep iii and tiy were the parents of amenhotep iv (c. 1352 1336 bce, who early in his reign changed his name to akhenaten. king akhenaten and his chief wife, nefertiti, were dedicated to the cult of aten, a form of the sun god represented by the solar disk. akhenaten built huge temples for aten that were open to the sky

pyramid complexes of the old kingdom, new kingdom temples were models of the egyptian cosmos.47 the undulating mud-brick walls that surrounded temples may have represented the primeval waters that were thought to surround the inhabited world. sacred lakes were used for reenactments of myths of the emergence of the creator from the primeval waters or for the pacification of his fiery daughter, the eye goddess. in the outer courtyard the king was represented in reliefs or colossal statues as the champion of maat. the battles that he was shown fighting were sometimes real and sometimes imaginary, but the foreign enemies always represented the forces of chaos.48 the massive pylon gateways resemble defensive structures, but they also stood for the mountains of the eastern horizon, between which

scent, but they seem to have completely adopted egyptian religion. they favored the cult of the feline goddess bastet and rebuilt part of her temple at bubastis. reliefs in the festival hall of osorkon ii (c. 874 850 bce) show all the deities of egypt gathering at 30 handbook of egyptian mythology bubastis to honor the king s jubilee. bastet was one of the goddesses who could take the role of the eye of ra, the fiery protector of the sun god and of every king. the cycle of myths associated with the eye goddess became increasingly prominent during the first millennium bce. most of the northern kings were buried in the city of tanis, in tombs within the temple of amun-ra. some of these tombs have versions of new kingdom underworld books, such as the book of the day and the book of the night

s and traditions for the first time. respect for ancient traditions was a policy of the nubian kings who ruled egypt as the twenty-fifth dynasty. these kings came from an area of nubia known as kush. their culture combined nubian and egyptian elements. the chief religious site in kush was the holy mountain of gebel barkal near ancient napata, where there was a temple for amun-ra and hathor as the eye of ra. king piye (piankh) and his brother king shabaqo (shabaka) were the first two kings of this dynasty to rule egypt. a victory inscription of king piye (c. 747 716 bce) is full of references to egyptian deities and myths. it records that he seized the capital memphis like a desert storm, just as amun-ra had commanded me. 71 some pyramid tombs of nubian kings near napata are inscribed with

HEAVEN HELL

hich we have in the book am-tuat. on each side of the boat are twelve gods, who presumably represent the twelve hours of the day, and the twelve hours of the night; one group is called "neteru set( or semt, i.e "gods of the mountain" and the other "neteru set-amentet" i.e "gods of the mountain of the hidden land" the gods of the mountain are the offspring of ra himself, and they "emerged from his eye (vol. ii, p. 85, and to them has amentet been given as an abode. next: chapter vi. second division of the tuat. i. the kingdom of khenti-amenti-osiris according to the book am-tuat sacred texts egypt ehh index index previous next p. 111 chapter vi. second division of the tuat. i. the kingdom of khenti-amenti-osiris according to the book am-tuat. the god afu-ra now enters the region urnes which

fore each of its inhabitants, it is evident that some kind of vegetation flourished in the neighbourhood of the lake, and the quaint costume of the gods, who, of course, typified the inhabitants of the region, suggests that they were not egyptian. the dwellers in the lake of boiling water entreat afu-ra to come to them, saying "send forth thy light upon us, o thou great god who hast fire in thine eye (vol. ii, p. 113. in answer, the god decrees that their food shall consist of loaves of bread and green, herbs, and that their beer shall be made from the kemtet plant. this plant has not as yet been accurately identified, but it is tolerably certain that it belonged to a species which was characteristic of the neighbourhood of the lake. the beings who stand on the left hand of afu-ra are divi

are there, he cries out to them, and they hear him. the hidden gods who march in front of the boat are few in number, and the names of many of them are unfamiliar; some of them are connected with osiris, and all of them are under the control of anpu, or anubis, and perform some act which helps the boat along. among them may be specially noted thoth and horus, above whose outstretched hands is the eye which is here identified with sekri (vol. i, p. 75. as afu-ra journeys on his way there are on his right three serpents, a scorpion, a uraeus serpent, a three-headed serpent with wings and human legs, a few of the gods of the hour, a serpent with two necks and heads proceeding from one body, and a tail which terminates in another head (vol. i, pp. 67, 71, 75, 79. on his left are a few more god

ddesses, the serpents hetch-nau, amen, hekent, and the terrible three-headed serpent menmenut, the face of which illumines the chamber in which khepera is born daily (vol. i, p. 134 p. 79. over the back of the last-named serpent are fourteen heads, which, as m. maspero has well shown, re resent the gods of the first fourteen days of the month, and they are being carried by the serpent to fill the eye which thoth and horus are bringing through re-stau. the beings to the right and left of afu-ra are ancient gods of the kingdom of seker, and each guards some door or corridor in it which leads to the hidden chamber of seker himself. next: fifth division of the tuat. i. the kingdom of seker according to the book am-tuat sacred texts egypt ehh index index previous next fifth division of the tuat

n the left of afu-ra, in this division are not less interesting than those on the right. among these are four representatives of the four great classes into which the egyptians divided mankind, namely, the reth (for remth, the nehesu, the themehu, and the aamu (vol. ii, p. 153. of these the reth, i.e, the "men" par excellence, were egyptians, who came into being from the tears which fell from the eye of ra. the themehu, or libyans, were also descended from the eye of ra. the aamu were the people of the deserts to the north and east of egypt, sinai, etc, and the nehesu were the black tribes of nubia and the sudan. it is noteworthy that the members of each nation or people keep together. the representatives of the four nations are followed by twelve gods who are called kheru-ahau-ament, i.e

HELENA BLAVATSKY NIGHTMARE TALES

tters, we produce here the undoubtedlystrange history. in the fall of 1861 there came to paris a man who called himself vic de lassa, and was so inscribed upon hispassports. he came from vienna, and said he was a hungarian, who owned estates on the borders of thebanat, not far from zenta. he was a small man, aged thirty-five, with pale and mysterious face, long blondehair, a vague, wandering blue eye, and a mouth of singular firmness. he dressed carelessly and unaffectedly,and spoke and talked without much empressement. his companion, presumably his wife, on the other hand,ten years younger than himself, was a strikingly beautiful woman, of that dark, rich, velvety, luscious, purehungarian type which is so nigh akin to the gipsy blood. at the theatres, on the bois, at the cafes, on theboul

ssa "do you know the contents of this" asked he, showing the message "iknow everything, m. delessert" answered de lassa, in his careless way" then perhaps you are aware that imean to expose a charlatan, and unmask a hypocrite, or perish in the attempt" said delessert" cela m'estegal, monsieur" replied de lassa "you accept my challenge then "oh! it is a defiance, then" replied delassa, letting his eye rest a moment upon delessert "mais oui, je 1'accepte! and thereupon delessertdeparted. delessert now set to work aided by all the forces the prefect of police could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was

y of the mediterranean. the active songster hasbecome voiceless "its voice will resound as joyfully again tomorrow" sighs the soul-ego, as it listens to the dying buzzing ofthe insects on the verdant turf "shall ever mine" and now the flower-scented breeze hardly stirs the languid heads of the luxuriant plants. a solitarypalm-tree, growing out of the cleft of a moss-covered rock, next catches the eye of the soul-ego. its onceupright, cylindrical trunk has been twisted out of shape and half-broken by the nightly blasts of thenorth-west winds. and as it stretches wearily its drooping feathery arms, swayed to and fro in the bluepellucid air, its body trembles and threatens to break in two at the first new gust that may arise "and then, the severed part will fall into the sea, and the once sta

ch thingswill happen occasionally, especially at night, beneath whose starry shade, as byron tells us. we learn the language of another world" however it may be, the words uttered by the quill remained in my memory for days after. nor had i any greatdifficulty in retaining them, for when i sat down to record the story, i found it, as usual, indelibly impressedon the astral tablets before my inner eye. thus, i had but to copy it and so give it as i received it. i failed to learn the name of the unknown nocturnalwriter. nevertheless, though the reader may prefer to regard the whole story as one made up for the occasion,a dream, perhaps, still its incidents will, i hope, prove none the less interesting. i- the stranger's storymy birth-place is a small mountain hamlet, a cluster of swiss cotta

and feeling. yes; iboth saw and felt it, and very soon the double sensation became intolerable. to break the spell i defied him to tell me what he had found in my thoughts. calmly came the correct answer- extreme anxiety for a female relative, her husband and children, who were inhabiting a house the correctdescription of which he gave as though he knew it as well as myself. i turned a suspicious eye upon myfriend, the bonze, to whose indiscretions, i thought, i was indebted for the quick reply. rememberinghowever that tamoora could know nothing of the appearance of my sister's house, that the japanese areproverbially truthful and, as friends, faithful to death- i felt ashamed of my suspicion. to atone for itbefore my own conscience i asked the hermit whether he could tell me anything of t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ut right and wrong have been entirely perverted by the literal acceptance of the jewish bible. all the unselfishness of the altruistic teachings of jesus has become merely a theoretical subject for pulpit oratory; while the precepts of practical selfishness taught in the mosaic bible, against which christ so vainly preached, have become ingrained into the innermost life of the western nations "an eye for an eye and a tooth for a tooth" has come to be the first maxim of your law. now, i state openly and fearlessly, that the perversity of this doctrine and of so many others theosophy alone can eradicate -ooo- the common origin of man q. how? a. simply by demonstrating on logical, philosophical, metaphysical, and even scientific grounds that (a) all men have spiritually and physically the sam

in the train of the unbelieving sadducees into materialistic negations and mere dead-letter mosaic form in palestine, and into moral dissolution in rome, the lowest and poorer classes ran after sorcery and strange gods, or became hypocrites and pharisees. once more the time for a spiritual reform had arrived. the cruel, anthropomorphic and jealous god of the jews, with his sanguinary laws of "an eye for eye and tooth for tooth" of the shedding of blood and animal sacrifice, had to be relegated to a secondary place and replaced by the merciful "father in secret" the latter had to be shown, not as an extra-cosmic god, but as a divine savior of the man of flesh, enshrined in his own heart and soul, in page 41 the key to theosophy- hp blavatsky.txt the poor as in the rich. no more here than i

arer the truth than any scientific hypothesis -ooo- on the septenary constitution of our planet q. i understand that you describe our earth as forming part of a chain of earths? a. we do. but the other six "earths" or globes, are not on the same plane of objectivity as our earth is; therefore we cannot see them. q. is that on account of the great distance? a. not at all, for we see with our naked eye planets and even stars at immeasurably greater distances; but it is owing to those six globes being outside our physical means of perception, or plane of being. it is not only that their material density, weight, or fabric are entirely different from those of our earth and the other known planets; but they are (to us) on an entirely different layer of space, so to speak; a layer not to be perc

at sensitive spirit in brutes which exercises memory, one of the rational faculties, die and become nothing" observe the occultists. in buddhist philosophy annihilation means only a dispersion of matter, in whatever form or semblance of form it may be, for everything that has form is temporary, and is, therefore, really an illusion. for in eternity the longest periods of time are as a wink of the eye. so with form. before we have time to realize that we have seen it, it is gone like an instantaneous flash of lightning, and passed forever. when the spiritual entity breaks loose forever from every particle of matter, substance, or page 55 the key to theosophy- hp blavatsky.txt form, and rebecomes a spiritual breath: then only does it enter upon the eternal and unchangeable nirvana, lasting a

ced age, who are always found suffering from feebleness of recollection. when, therefore, we remember that which we know about the physical and the spiritual principles in man, it is not the fact that our memory has failed to record our precedent life and lives that ought to surprise us, but the contrary, were it to happen -ooo- why do we not remember our past lives? q. you have given me a bird's eye view of the seven principles; now how do they account for our complete loss of any recollection of having lived before? a. very easily. since those principles which we call physical, and none of which is denied by science, though it calls them by other names-namely, the body, life, passional and animal instincts, and the astral eidolon of every man (whether perceived in thought or our mind's e

HEPTAMERON

potest creatura vobis pertinacissimis futuris nisi obedieritis& appareatis ante hunc circulum, affabiles subito, tandem ruina flebilis miserabilisque& ignis perpetuum inextinguibilis vos manet. venite ergo in nomine adonay zebaoth, adonay amioram: venite, venite, quid tardatis? festinate imperat vobis adonay, saday, rex regum, el, aty, titeip, azia, hyn, jen, minosel, achadan: vay, vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against

at the east. samael. baciel. atel. gabriel. vionairaba. at the west. anael. pabel. ustael. burchat. suceratos. capabili. at the north. aiel. aniel, vel aquiel. masgabriel. sapiel. matuyel. at the south. haludiel. machasiel. charsiel. uriel. naromiel. the perfume of the lords day. red wheat. the conjuration of the lords day. conjuro& confirmo super vos angeli fortes dei& sancti, in nomine adonay, eye, eye, eye, qui est ille, qui fuit, est& erit, eye, abraye& in nomine saday, cados, cados, cados, alie sendentis super cherubin& per nomen magnum ipsius dei fortis& potentis, exaltatique super heptameron 11 omnes coelos, eye, saraye, plasmatoris seculorum, qui creavit mundum, coelum, terram, mare& omnia qu in eis sunt in primo die& sigillavit ea sancto nomine suo phaa& per nomina sanctorum ange

HINE P OVEN READY CHAOS

ith my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness, wanting and waiting, desire ignited by imagination. manufacturing my own junk, my own addiction. if this is wading through qlipothic muck then so be it. but out of this muck i wove a conversation, a story with no chance of a happy ending. a story which clouded my will, which blurred my eye. i made this monster; a golem born of my own longings& shortcomings, and now i will take it apart, piece by piece, draining the pus from knotted passions. we are but knots in a cord. untie them and we slip easily across the aeons into nebulous dreams. 51 oven-ready chaos emotional engineering we are bound by our own past, bound to repeat patterns; programs written long ago. flowcharted in an i

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

give pernicious counsel to the t.s. that colonel o[leott] kicked him out, and yet now i perceive he is put down as one of the members. they may be quite sure he is doing all the mischief he can. if i had evidence that a[nnie] b[esant] was going to play the same game as dr a[rchibald] k[eightly] i would denounce her at once. my suspicions may be all moonshine, but do please, just keep your weather eye open, and your ears too that we may know if there be anything wrong. i do not mean to take any trouble, or inconvenience yourself, but, when opportunity presents itself just inquire who herb: burrows is. i wish to goodness i could have come to the convention, but i am anything but well, and it would not be advisable for me to leave home yet. the only two occasions on which i saw a.b, her manne

exc edingly ill. aweek before the final catastrophe i had to g to bnght?n, and on my way back a stupid fellow kept the windward wmdow open, and gave me a great chill. i was so intent upon the coming event that i was unconscious that i had bronchitis, tho' my voice was nearly gone. consequently, it got a great hold upon me, and i have only just barely got rid of it. i had also an affection of the eye so that i saw double, unless i shut ?ne eye, with neuralgia in and over that eye and the whole eft ide of the head. this is a trifle better, which gives me hope it will. soon leave me. johnson first cheered me up by coming, and smce then i have been gradually improving, but still i dare not risk travelling just at present. a draught in a rail-road carriage would bring on bronchitis again, and

HP LOVECRAFT A DARK LORE

y uncle after encountering the sculptor's data have come to sinister ears. i think professor angell died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have learned much now. iii. the madness from the sea if heaven ever wishes to grant me a boon, it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have stumbled in the course of my daily round, for it was an old number of an australian journal, the sydney bulletin for april 18, 1925. it had escaped even the cutting bureau which had at the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries int

t the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into what professor angell called the "cthulhu cult, and was visiting a learned friend in paterson, new jersey; the curator of a local museum and a mineralogist of note. examining one day the reserve specimens roughly set on the storage shelves in a rear room of the museum, my eye was caught by an odd picture in one of the old papers spread beneath the stones. it was the sydney bulletin i have mentioned, for my friend had wide affiliations in all conceivable foreign parts; and the picture was a half-tone cut of a hideous stone image almost identical with that which legrasse had found in the swamp. eagerly clearing the sheet of its precious contents, i scanned the item i

would by now be screaming with fright and frenzy. who knows the end? what has risen may sink, and what has sunk may rise. loathsomeness waits and dreams in the deep, and decay spreads over the tottering cities of men. a time will come- but i must not and cannot think! let me pray that, if i do not survive this manuscript, my executors may put caution before audacity and see that it meets no other eye. the dunwich horror by h. p. lovecraft written summer 1928 published april 1929 in weird tales, vol. 13, no. 4, 481-508. gorgons and hydras, and chimaeras- dire stories of celaeno and the harpies- may reproduce themselves in the brain of superstition- but they were there before. they are transcripts, types- the archtypes are in us, and eternal. how else should the recital of that which we know

phantasy began. the skin was thickly covered with coarse black fur, and from the abdomen a score of long greenish-grey tentacles with red sucking mouths protruded limply. their arrangement was odd, and seemed to follow the symmetries of some cosmic geometry unknown to earth or the solar system. on each of the hips, deep set in a kind of pinkish, ciliated orbit, was what seemed to be a rudimentary eye; whilst in lieu of a tail there depended a kind of trunk or feeler with purple annular markings, and with many evidences of being an undeveloped mouth or throat. the limbs, save for their black fur, roughly resembled the hind legs of prehistoric earth's giant saurians, and terminated in ridgy-veined pads that were neither hooves nor claws. when the thing breathed, its tail and tentacles rhythm

conjectural source in the world of non-visible beings, the huddled crowd at the mountain's base huddled still closer, and winced as if in expectation of a blow 'ygnailh. ygnaiih. thflthkh'ngha. yog-sothoth' rang the hideous croaking out of space 'y'bthnk. h'ehye- n'grkdl'lh' the speaking impulse seemed to falter here, as if some frightful psychic struggle were going on. henry wheeler strained his eye at the telescope, but saw only the three grotesquely silhouetted human figures on the peak, all moving their arms furiously in strange gestures as their incantation drew near its culmination. from what black wells of acherontic fear or feeling, from what unplumbed gulfs of extra-cosmic consciousness or obscure, long-latent heredity, were those half-articulate thunder-croakings drawn? presently

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

istory. there was also a queer triangular, striated marking, about a foot in greatest diameter, which lake pieced together from three fragments of slate brought up from a deep-blasted aperture. these fragments came from a point to the westward, near the queen alexandra range; and lake, as a biologist, seemed to find their curious marking unusually puzzling and provocative, though to my geological eye it looked not unlike some of the ripple effects reasonably common in the sedimentary rocks. since slate is no more than a metamorphic formation into which a sedimentary stratum is pressed, and since the pressure itself produces odd distorting effects on any markings which may exist, i saw no reason for extreme wonder over the striated depression. on january 6th, 1931, lake, pabodie, danforth

ed apparent head covered with three-inch wiry cilia of various prismatic colors "head thick and puffy, about two feet point to point, with three-inch flexible yellowish tubes projecting from each point. slit in exact center of top probably breathing aperture. at end of each tube is spherical expansion where yellowish membrane rolls back on handling to reveal glassy, red-irised globe, evidently an eye "five slightly longer reddish tubes start from inner angles of starfish-shaped head and end in saclike swellings of same color which, upon pressure, open to bell-shaped orifices two inches maximum diameter and lined with sharp, white toot hlike projections- probably mouths. all these tubes, cilia, and points of starfish head, found folded tightly down; tubes and points clinging to bulbous neck

top. it seemed to be half lost in a queer antarctic haze- such a haze, perhaps, as had been responsible for lake s early notion of volcanism. the pass loomed directly before us, smooth and windswept between its jagged and malignly frowning pylons. beyond it was a sky fretted with swirling vapors and lighted by the low polar sun- the sky of that mysterious farther realm upon which we felt no human eye had ever gazed. a few more feet of altitude and we would behold that realm. danforth and i, unable to speak except in shouts amidst the howling, piping wind that raced through the pass and added to the noise of the unmuffled engines, exchanged eloquent glances. and then, having gained those last few feet, we did indeed stare across the momentous divide and over the unsampled secrets of an elde

ity, so that we would have spied their dreaded summits in the dim western distance had it not been for that vague, opalescent haze. their northern end must likewise be visible from the long antarctic circle coast line at queen mary land. some of the old ones, in the decadent days, had made strange prayers to those mountains- but none ever went near them or dared to guess what lay beyond. no human eye had ever seen them, and as i studied the emotions conveyed in the carvings, i prayed that none ever might. there are protecting hills along the coast beyond them- queen mary and kaiser wilhelm lands- and i thank heaven no one has been able to land and climb those hills. i am not as sceptical about old tales and fears as i used to be, and i do not laugh now at the prehuman sculptor s notion tha

HP LOVECRAFT BEYOND THE WALL OF SLEEP

hority, professor garrett p. serviss "on february 22, 1901, a marvelous new star was discovered by doctor anderson of edinburgh, not very far from algol. no star had been visible at that point before. within twenty-four hours the stranger had become so bright that it outshone capella. in a week or two it had visibly faded, and in the course of a few months it was hardly discernible with the naked eye" 1998-1999 william johns last modified: 12/18/1999 18:45odcelephais by h.p. lovecraft written early nov 1920 published may 1922 in the rainbow, no. 2, p. 10-12. in a dream kuranes saw the city in the valley, and the seacoast beyond, and the snowy peak overlooking the sea, and the gaily painted galleys that sail out of the harbour toward distant regions where the sea meets the sky. in a dream i

HP LOVECRAFT FROM BEYOND

llow- dupe and fellow- parvenu of the freudian. that gland is the great sense organ of organs- i have found out. it is like sight in the end, and transmits visual pictures to the brain. if you are normal, that is the way you ought to get most of it. i mean get most of the evidence from beyond" i looked about the immense attic room with the sloping south wall, dimly lit by rays which the every day eye cannot see. the far corners were all shadows and the whole place took on a hazy unreality which obscured its nature and in-vited the imagination to symbolism and phantasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy

his shape being the distorted face of crawford tillinghast. at another time i felt the huge animate things brushing past me and occasionally walking or drifting through my supposedly solid body, and thought i saw tiiiiinghast look at them as though his better trained senses could catch them visually. i recalled what he had said of the pineal gland, and wondered what he saw with this preternatural eye. suddenly i myself became possessed of a kind of augmented sight. over and above the luminous and shadowy chaos arose a picture which, though vague, held the elements of consist-ency and permanence. it was indeed somewhat familiar, for the unusual part was superimposed upon the usual terrestrial scene much as a cinema view may be thrown upon the painted curtain of a theater. i saw the attic la

HP LOVECRAFT HERBERT WEST REANIMATOR

esh, but genuinely dead. the awesome quest had begun when west and i were students at the miskatonic university medical school in arkham, vividly conscious for the first time of the thoroughly mechanical nature of life. that was seven years before, but west looked scarcely a day older now- he was small, blond, clean-shaven, soft-voiced, and spectacled, with only an occasional flash of a cold blue eye to tell of the hardening and growing fanaticism of his character under the pressure of his terrible investigations. our experiences had often been hideous in the extreme; the results of defective reanimation, when lumps of graveyard clay had been galvanised into morbid, unnatural, and brainless motion by various modifications of the vital solution. one thing had uttered a nerve-shattering scre

. this need for very fresh corpses had been west s moral undoing. they were hard to get, and one awful day he had secured his specimen while it was still alive and vigorous. a struggle, a needle, and a powerful alkaloid had transformed it to a very fresh corpse, and the experiment had succeeded for a brief and memorable moment; but west had emerged with a soul calloused and seared, and a hardened eye which sometimes glanced with a kind of hideous and calculating appraisal at men of especially sensitive brain and especially vigorous physique. toward the last i became acutely afraid of west, for he began to look at me that way. people did not seem to notice his glances, but they noticed my fear; and after his disappearance used that as a basis for some absurd suspicions. west, in reality, wa

HP LOVECRAFT POLARIS

opeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just before dawn arcturus winks ruddily from above the cemetary on the low hillock, and coma berenices shimmers weirdly afar off in the mysterious east; but still the pole star leers down from the same place in the black vault, winking hideously like an insane watching eye which strives to convey some strange message, yet recalls nothing save that it once had a message to convey. sometimes, when it is cloudy, i can sleep. well do i remember the night of the great aurora, when over the swamp played the shocking corruscations of the daemon light. after the beam came clouds, and then i slept. and it was under a horned waning moon that i saw the city for the first t

w creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony, frantic to save the city whose peril every moment grows, and vainly striving to shake off this unnatural dream of a house of stone and brick south of a sinister swamp and a cemetery on a low hillock, the pole star, evil and monstrous, leers down from the black vault, winking hideously like an insane watching eye which strives to convey some message, yet recalls nothing save that it once had a message to convey. 1998-1999 william johns last modified: 12/18/1999 18:45:4the alchemist by h.p. lovecraft 1908 high up, crowning the grassy summit of a swelling mount whose sides are wooded near the base with the gnarled trees of the primeval forest stands the old chateau of my ancestors. for centuries its loft

HP LOVECRAFT THE ALCHEMIST

lower levels, descending into what appeared to be either a mediaeval place of confinement, or a more recently excavated storehouse for gunpowder. as i slowly traversed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained wall impeded my journey. turning to retrace my steps, my eye fell upon a small trapdoor with a ring, which lay directly beneath my foot. pausing, i succeeded with difficulty in raising it, whereupon there was revealed a black aperture, exhaling noxious fumes which caused my torch to sputter, and disclosing in the unsteady glare the top of a flight of stone steps. as soon as the torch which i lowered into the repellent depths burned freely and steadily

HP LOVECRAFT THE CALL OF CTHULHU

y uncle after encountering the sculptor's data have come to sinister ears? i think professor angel1 died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have learned much now. iii. the madness from the sea if heaven ever wishes to grant me a boon, it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have stumbled in the course of my daily round, for it was an old number of an australian journal, sydney bulletin for 18 april 1925. it had escaped even the cutting bureau which had at the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into wha

t the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into what professor angell called the 'cthulhu cult' and was visiting a learned friend of paterson, new jersey; the curator of a local museum and a mineralogist of note. examining one day the reserve specimens roughly set on the storage shelves in a rear room of the museum, my eye was caught by an odd picture in one of the old papers spread beneath the stones. it was the sydney bulletin i have mentioned, for my friend has tide affiliations in all conceivable foreign parts; and the picture was a half-tone cut of a hideous stone image almost identical with that which legrasse had found in the swamp. eagerly clearing the sheet of its precious contents, i scanned the item i

HP LOVECRAFT THE LURKING FEAR

ous low mounds that rose here and there. it was a peaceful arcadian scene, but knowing what it hid i hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by a noxious alliance with distorted hidden powers. presently, as i gazed abstractedly at the moonlit panorama, my eye became attracted by something singular in the nature and arrangement of a certain topographical element. without having any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric

uct of mammalian degeneration; the frightful outcome of isolated spawning, multiplication, and cannibal nutrition above and below the ground; the embodiment of all the snarling and chaos and grinning fear that lurk behind life. it had looked at me as it died, and its eyes had the same odd quality that marked those other eyes which had stared at me underground and excited cloudy recollections. one eye was blue, the other brown. they were the dissimilar martense eyes of the old legends, and i knew in one inundating cataclysm of voiceless horror what had become of that vanished family; the terrible and thunder-crazed house of martense. 1998-1999 william johns last modified: 12/18/1999 18:4499the music of erich zann by h.p. lovecraft written dec 1921 published march 1922 in the national amateu

HP LOVECRAFT THE NAMELESS CITY

e implications. the cases were apparently ranged along each side of the passage at regular intervals, and were oblong and horizontal, hideously like coffins in shape and size. when i tried to move two or three for further examination, i found that they were firmly fastened. i saw that the passage was a long one, so floundered ahead rapidly in a creeping run that would have seemed horrible had any eye watched me in the blackness; crossing from side to side occasionally to feel of my surroundings and be sure the walls and rows of cases still stretched on. man is so used to thinking visually that i almost forgot the darkness and pictured the endless corridor of wood and glass in its low-studded monotony as though i saw it. and then in a moment of indescribable emotion i did see it. just when

HP LOVECRAFT THE OUTSIDER

hes far aloft. such a lot the gods gave to me- to me, the dazed, the disappointed; the barren, the broken. and yet i am strangely content and cling desperately to those sere memories, when my mind momentarily threatens to reach beyond to the other. i know not where i was born, save that the castle was infinitely old and infinitely horrible, full of dark passages and having high ceilings where the eye could find only cobwebs and shadows. the stones in the crumbling corridors seemed always hideously damp, and there was an accursed smell everywhere, as of the piled-up corpses of dead generations. it was never light, so that i used sometimes to light candles and gaze steadily at them for relief, nor was there any sun outdoors, since the terrible trees grew high above the topmost accessible tow

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

uth. starting once more, i crossed the street to the right-hand side in order to edge around into babeon as inconspicuously as possible. noises still continued in federal street, and as i glanced behind me i thought i saw a gleam of light near the building through which i had escaped. anxious to leave washington street, i broke into a quiet dogtrot, trusting to luck not to encounter any observing eye. next the corner of babson street i saw to my alarm that one of the houses was still inhabited, as attested by curtains at the window; but there were no lights within, and i passed it without disaster. in babson street, which crossed federal and might thus reveal me to the searchers, i clung as closely as possible to the sagging, uneven buildings; twice pausing in a doorway as the noises behin

mbling gait of an average innsmouth native. when the view of the water again opened out- this time on my right- i was half-determined not to look at it at all. i could not however, resist; but cast a sidelong glance as i carefully and imitatively shambled toward the protecting shadows ahead. there was no ship visible, as i had half-expected there would be. instead, the first thing which caught my eye was a small rowboat pulling in toward the abandoned wharves and laden with some bulky, tarpaulin-covered object. its rowers, though distantly and indistinctly seen, were of an especially repellent aspect. several swimmers were still discernible; while on the far black reef i could see a faint, steady glow unlike the winking beacon visible before, and of a curious colour which i could not preci

HP LOVECRAFT THE UNNAMABLE

sion, and diabolism. here, truly, was the apotheosis of the unnamable. cotton mather, in that demoniac sixth book which no one should read after dark, minced no words as he flung forth his anathema. stern as a jewish prophit, and laconically unamazed as none since his day could be, he told of the beast that had brought forth what was more than beast but less than man- the thing with the blemished eye- and of the screaming drunken wretch that hanged for having such an eye. this much he baldly told, yet without a hint of what came after. perhaps he did not know, or perhaps he knew and did not dare to tell. other: knew, but did not dare to tell- there is no public hint of why they whispered about the lock on the door to the attic stair: in the house of a childless, broken, embittered old man

tell- there is no public hint of why they whispered about the lock on the door to the attic stair: in the house of a childless, broken, embittered old man who had put up a blank slate slab by an avoided grave, although one may trace enough evasive legends to curdle the thinnest blood. it is all in that ancestral diary i found; all the hushed innuendoes and furtive tales of things with a blemished eye seen at windows in the night or in deserted meadows near the woods. something had caught my ancestor on a dark valley road, leaving him with marks of horns on his chest and of apelike claws on his back; and when they looked for prints in the trampled dust they found the mixed marks of split hooves and vaguely anthropoid paws. once a post-rider said he saw an old man chasing and calling to a fr

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

where had he been? why was it strange that benijah should be calling him on this seventh of october 1883? was he not out later than aunt martha had told him to stay? what was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed through the root-choked fissure to that great black inner chamber with the pylon. whose hands had carved that hint of a pylon out of the living rock

destal, but which seemed to glide or float over the cloudy, floor-like lower level. it was not exactly permanent in outline, but held transient suggestions of something remotely preceding or paralleling the human form, though half as large again as an ordinary man. it seemed to be heavily cloaked, like the shapes on the pedestals, with some neutral-coloured fabric; and carter could not detect any eye-holes through which it might gaze. probably it did not need to gaze, for it seemed to belong to an order of beings far outside the merely physical in organization and faculties. a moment later carter knew that this was so, for the shape had spoken to his mind without sound or language. and though the name it uttered was a dreaded and terrible one, randolph carter did not flinch in fear. instea

ptres whose carven heads bodied forth a grotesque and archaic mystery. carter guessed what they were and whence they came, and whom they served; and guessed, too, the price of their service. but he was still content, for at one mighty venture he was to learn all. damnation, he reflected, is but a word bandied about by those whose blindness leads them to condemn all who can see, even with a single eye. he wondered at the vast conceit of those who had babbled of the malignant ancient ones, as if they could pause from their everlasting dreams to wreack a wrath on mankind. as well, he might a mammoth pause to visit frantic vengeance on an angleworm. now the whole assemblage on the vaguely hexagonal' pillars was greeting him with a gesture of those oddly carven sceptres and radiating a message

hatreds, rages, loves and vanities; their craving for praise and sacrifice, and their demands for faiths contrary to reason and nature. while most of the impressions translated themselves to carter as words there were others to which other senses gave interpretation. perhaps with eyes and per-haps with imagination he perceived that he was in a region of dimensions beyond those conceivable to the eye and brain of man. he saw now, in the brooding shadows of that which had been first a vortex of power and then an illimitable void, a sweep of creation that dizzied his senses. from some inconceivable vantage -point he looked upon prodigious forms whose multiple extensions transcended any conception of being, size and boundaries which his mind had hitherto been able to hold, despite a lifetime

t care, planning to have it end only a few years before the time of landing on the earth in or near 1928 "he will never forget that awakening. remember, gentlemen, that before that eon long sleep he had lived consciously for thousands of terrestrial years amidst the alien and horrible wonders of yaddith. there was a hideous gnawing of cold, a cessation of menacing dreams, and a glance through the eye-plates of the envelope. stars, clusters, nebulae, on every hand- and at last their outline bore some kinship to the constellations of earth that he knew "some day his descent into the solar system may be told. he saw kynath and yuggoth on the rim, passed close to neptune and glimpsed the hellish white fungi that spot it, learned an untellable secret from the close glimpsed mists of jupiter, an

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

visible thing that happens? if such a mental contact can be made between any two people, then there must be a whole world of unexplored communication that lies beyond the horizon of the mind, waiting to be explored. and since it is a bond between humans, not unlike love, it seems very desirable that we do explore it. 9- witchcraft and you "around the world thoughts shall fly. in a twinkling of an eye (martha "mother" shipton) now that the secrets of witchcraft have been revealed, and explained, you can see that there is magic there, and it is none the less mysterious or powerful because you can understand what makes it work. people have always feared that which they do not know, so it may be of some comfort to realize that there is at least a possible explanation for even the strangest of

n yellow, passionate pink, azure blue and psychedelic green have now left the poets, the dreamers and the schizoids and have turned on the bourgeoisie. cavemen angels from way back in b.c, who had experienced extra sensory perception, now sigh in relief at their own vindication, and straighten their persimmon-tinted halos! it has only been in the last hundred years or so that the aware and hungry eye was given the chemical conditions needed to transform fantasy into reality. the dutch masters, with their monochromatic paintings, may not have been suffering from a lack of intellectual understanding, but rather, from a lack of the chemically produced "prussian blue" gainsborough's "blue boy" was not only a charming portrait, but also a unique colour experiment that was the most successful of

INFERNAL UNION

showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention and use of intense imagination throughout. manibus plenis, and a drop of blood on the lilith sigil. banished, dismissed. put cross of malkuth in blood/semen over the third eye of baphomet on the sigil of infernal union. went to bed though i didn t dream anything meaningful related to the ritual that i could remember upon awakening. the next night finished reading the compleat vampyre. several things became apparent to me, one of which was the type of vampire i found most meaningful to me, its nature deeply related to other things in my own nature. as was mentioned b

INITIATION INTO HERMETICS

il in the light of an example. suppose the magician s intellect to be on a very high level, his will being weak and not quite up to the maturity of his intellect; then he must try to strengthen his volition by suitable concentration exercises that bring out the fire principle in the spirit. he should mainly select exercises that train the eyes, exercises of optic imagination, considering that the eye corresponds to the fire element. but if the magician has a strong will and a weak intellect, we shall come to the conclusion that he has to give his keenest attention to the hearing by imagination exercises, i.e, he has to choose concentration and meditation exercises that fully engage the ear. should the magician own a strong will and a very good intellect, but his emotional life or his feeli

ely that of clairvoyance. numerous books have been published about this theme, but the ones that have come into my hands do not offer the slightest practical profit to any magician. therefore it is very useful indeed to labor very thoroughly in the field of clairvoyance. generally speaking, clairvoyance mean the second sight as it is popularly named, or the power of seeing, without the use of the eye, events taking place at a distance and in the past, present or future, or seeing deceased people. very few authors describe this power from a psychological or any other point of view, and that is why it shall be out next task to study the phenomenon of clairvoyance very thoroughly. first of all the magician will realize that there are various kinds of clairvoyance. the principle kind is the in

ooks teaching clairvoyance recommend staring at an object, a magic mirror, a crystal ball, or at gems, and those are good methods, but they are not adequate for everybody. these expedients for the development of clairvoyance are useful only in the hands of a trained magician, but they must not call forth clairvoyance by stimulating the optic nerve. they are meant only to serve as a mere aid to an eye that already is trained consciously. from the magical point of view not a single dodge, however highly praised or scrupulously executed, is capable of producing the gift of clairvoyance. this capacity depends on the talents and on the psychical and astral development and maturity of the magician. further chapters in which i shall teach how to make fluid condensers also will include instruction

here. as soon as you have sucked in the light into your body in this manner, together with the quoted qualities, and if you can feel its tension and penetrating power inside you, accumulate the light with the help of your imagination from the feet and hands towards the head, compressing the light to such a degree that it includes both your eyeballs. you can also fill first one and then the other eye with the accumulated light as described here, if this way is more suitable to you. there are magicians who develop and enliven clairvoyance in one eye only, leaving the other eye free and undeveloped. it is left entirely to the scholar s judgment whether this pattern is worth imitating but as i see it, it is far better to prepare both eyes equally for clairvoyance. as soon as you have performe

ssolve the concentrated light, his eyes probably would remain clairvoyant and he would hardly be able to distinguish between material and spiritual matters. therefore he ought to have his power of clairvoyance well in hand and allow it to become effective only if he thinks it desirable. by frequent repetition of this exercise, the magician will achieve such skill that he can allow his clairvoyant eye, the so-called light-eye, to function in a few moments. eyes prepared in this way, whether closed or open, can see anything the magician wishes to, whether in a crystal globe or a in a magic mirror; his clairvoyant eye will see everything. the quality of clairvoyant perception then depends exclusively on the purity of his character. an excellent remedy contributing to a quicker success and inf

INTERVIEW WITH ANDREW CHUMBLEY

s of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in knowing it does not matter if a mask is worn. personally i consider the merit of our outer actions lies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awakening in fello

IRISH WITCHCRAFT AND DEMONOLOGY

ntents chapter i some remarks on witchcraft in ireland 1 chapter ii a.d. 1324 dame alice kyteler, the sorceress of kilkenny 25 chapter iii a.d. 1223-1583 the kyteler case and its surroundings of sorcery and heresy--michael scot--the fourth earl of desmond--james i and the irish prophetess--a sorcery accusation of 1447--witchcraft trials in the sixteenth century -statutes dealing with the subject--eye-biters--the enchanted earl of desmond 46 p. vi chapter iv a.d. 1606-1656 a clerical wizard--witchcraft cured by a relic--raising the devil in ireland--how he was cheated by a doctor of divinity--stewart and the fairies--rev. robert blair and the man possessed with a devil--strange occurrences near limerick--apparitions of murdered people at portadown--charmed lives--visions and portents--petit

r art. no belief really gains ground until it is forbidden; then the martyrs play their part, and there is a consequent increase in the number of the followers. the act of 1634 shows the opinion that was entertained in the highest circles relative to the baneful influence of witches and the menace their presence was to the safety of the community at large; in this no doubt the effect of the "evil eye" or of the satirical verses of bards, would be equally classed with witchcraft proper. from various hints and incidental notices, such as in the account of the bewitching of sir george pollock, or in law's statement relative to the case of mr. moor, as well as from a consideration of the prevalence of the belief amongst all classes of society, it may p. 18 be inferred that far more cases of wi

llace notestein's history of witchcraft in england, 1558-1718 (washington, 1911; the last three contain most useful bibliographical notices. much valuable information with respect to the traditional versions of certain incidents which occurred in ulster has been gleaned from classon porter's pamphlet, p. 24 witches, warlocks, and ghosts (reprinted from the northern whig of 1885. for a good bird's-eye view of witchcraft on the continent from the earliest times we can recommend j. fran ais' l' glise et la sorcellerie (paris: nourry, 1910. footnotes 14:1 in his history of witchcraft in england. 19:1 notestein, 10. op. cit. 21:1 fran ais, l' glise et la sorcellerie. 22:1 fran ais, op. cit. chapter ii a.d. 1324 dame alice kyteler, the sorceress of kilkenny the history of the proceedings against

have them to be the origin of the magnetic belts &c. that are so freely advertised at the present day. 44:1 fran ais, op. cit. chapter iii a.d. 1223-1583 the kyteler case and its surroundings of sorcery and heresy--michael scot--the fourth earl of desmond--james i and the irish prophetess--a sorcery accusation of 1447--witchcraft trials in the sixteenth century- statutes dealing with the subject--eye-biters--the enchanted earl of desmond in one respect the case of dame alice kyteler stands alone in the history of magical dealings in ireland prior to the seventeenth century. we have of the entire proceedings an invaluable and contemporary account, or at latest one compiled within a very few years after the death of petronilla of meath; while the excitement produced by the affair is shown by

he statute of 1586 "master scot in his discovery telleth us, that our english people in ireland, whose posterity were lately barbarously cut off, were much given to this idolatry [belief in witches] in the queen's time [elizabeth, insomuch that there being a disease amongst their cattel that grew blinde, being a common disease in that country, they did commonly execute people for it, calling them eye-biting witches" from incidental notices in writers of the latter half of the sixteenth century it would seem at first sight as if witchcraft, as we are treating of it in this work, was very prevalent in ireland at this period. barnabe p. 69 rich says in his description of ireland "the irish are wonderfully addicted to give credence to the prognostications of soothsayers and witches" stanihurst

ISIS UNVEILED

s was not that of the apostles, and that what has been said by christ, that alone was well said" thus we may infer that the only characteristic difference between modem christianity and the old heathen faiths is the beuef of the former in a personal devil and in hell "the aryan nations had no devil" says max mtlller "pluto, though of a somber character, was a very 13. the fact ii ^ven to ui bf ui eye-mtnesb who hu vuited the church aero! times, a bombn catholic, who fdt perfectly horrified, aa be eipressed it 14. refening to the aeed planted by jesui and his apoatlea. 15. chip* fiom a otmait workihop, i, ixv-xxvi, preface. digitizec by google the hells op vabiods natioiffi ii respectable personage; and loke [the scandinavian, though a mischiev- ous person, was not a fiend. ilie german godd

religions also? even the apostolic designation peter is from the mysteries. the hierophant or supreme pontiff bore the chaldaean title idd, peter, or in- terpreter. the names ptoft, peth'r, the residence of balaam, patara, and patraa, the names of oracle-cities, pattret or pcderaa and, perhaps, 42. booamy, in la biuiolhiqiu faltxandris, laya "thirty yewa lata" but uie heibytcr p. oodus, who wu an eye-witncaa, atyt "twenty yean (flwt. adt. pagmtot, vi, 15, p. 421. 43. since the above was written, the spirit here deacribed has been beautifully exem- plified at barcelona, spain, where the bufaop fvay joachim invited the local ipiritua- mta to witness a formal bumins of ?piritualiitic books. we bud the account in a dkpet called tht retdation, published at alicante, which senubly adds that the

boy entered with the intelligence, addressed to the doctor, that the koum was lying dead drunk at a neighboring village, and, according to hxm tyrdtrt, could not be with "grandfather" till the next day. llie young doctor felt con- fused, and was just going to address the old man, when, as quick as lightning, the znti-hai- snatched his nand from his grasp and raised himself in bed. his deep-sunken eye* flashed; his yellow-white beard and hair streaming round his livid face mode him a dreadful sighl one instant more, and his long, sinewy arms were clasped round the pbyddan's neck, as with a supernatural force be drew the doctor's head closer and clostf to ma own face, where he held him as in a vise, while vhirperinj words inaudible to tu in bis ear. the skeptic struggled to free himself, but

s of borne? must we then credit the story that this power was given by christ to simon stylites, the saint who sanctified himself by perching on a pillar (atyloa) sixty feet high, for thirty-sz years digitizecoy google half-convertbd dragons and wolves t7 of his life, without eyer descending from it, in order that, among other miracles related in the guden legend, he might cure a dragon of a aore eye "near simon's pillar was the dwelling of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermit met with an accident; he got a thorn in his eye, and, becoming bhnd, crept to the saint's pillar, and pressed his eye against it for three days, without touching any one. then the blessed saint, from his aerial seat "three feet in diamder" ordered ear

of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermit met with an accident; he got a thorn in his eye, and, becoming bhnd, crept to the saint's pillar, and pressed his eye against it for three days, without touching any one. then the blessed saint, from his aerial seat "three feet in diamder" ordered earth and water to be placed on the dragon's eye, out of which suddenly emerged a thorn (or stake, a cubit in length; when the people saw the 'miracle' they glorified the creator, as to the grateful dragon, he arose and "having adored god for two hours, returned to his cave* a half-converted saurian, we must suppose. and what are we to think of that other narrative, to disbelieve in which is "to riak one's aaitaiion" as we were informed by a

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

k made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4. the question 5. the i louse 6. the presiding genius 7. su

JASMUHEEN THE FOOD OF GODS

. pre-cognition. the ability to sense what is about to occur. telepathy. the ability to pick up unspoken mental-plane communications. bi-location. the ability to be in two places at once, or to send a holographic projection of oneself somewhere else. clairsentience and empathy. the ability to sense or feel what others are feeling. clairvoyance. the ability to see between the worlds with our third eye. the ability to heal through touch or over distances plus much more. the theta. delta pattern is the home of our latent paranormal abilities and when accessed allows our inner resources of divine nutrition to flow. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta and the delta brain wave pa

here s arnie he s due out any day. when did he clock in? aha! and when is he due to clock out? uhuh! thirty days? forty days? sounds civilized, like retrenchment papers being served. my father chuckled quietly to himself and closed his eyes to rest. and so i watch and wait, and dad watches and waits, and each day he gets a little weaker. sometimes he s full of fun with the familiar twinkle in his eye, and other times he grumbles his way, shuffling through it on tired old legs that say they ve seen better days. i look at the once tall proud man of viking stock who used to carry me into bed each night after i had fallen asleep listening to the classics on our old gramophone. a gentle giant he d tuck me in and kiss me sweetly on my head as if i was some strange precious creature, a boy-girl w

ost powerful and readily available source and has been used for energy, by sages and rishis since ancient time, including lord mahavir, tibetan lamas and other rishes. again, how the sun energy is received- the brain and the mind are the most powerful recipients divine nutrition: the madonna frequency& the food of gods with jasmuheen 51 in human body and the retina and the pineal gland (the third eye or the seat of soul as per rene descartes) are equipped with photoreceptor cells and may be considered photosensitive organs. as plant kingdom thrives on chlorophyll and photosynthesis, directly dependant on the sun, similarly some photosynthesis must be taking place when we hypothesize the sun s energy. through complex ways and distinct pathways this energy must enter the body. there is a pat

chiasmatic nucleus (scn) of the hypothalamus. from the scn, impulses along the nerve travel via the pineal nerve (sympathetic nerves system) to the pineal gland. these impulses, inhibit the production of melatonin. when these impulses stop (at night or in dark, when the light no longer stimulates the hypothalamus) pineal inhibition ceases, and melatonin is released. the pineal gland (or the third eye) is therefore a photosensitive organ and an important timekeeper for the human body. the unexplored process of energy synthesis and transformation from the sun energy perhaps partly occurs here. we should also examine this aspect carefully, as this leaves scope for an important discussion. whether each and every individual can use sun energy and if so, can they do this efficiently? only time c

r the dow is beyond mind, ego, cultural and genetic influences. our dow& the violet light: how our dow physically, emotionally and mentally expresses itself is through waves of love and light. the love is what we feel when we sit and meditate and seek the experience of oneness with our dow in silence, nourishes our physical and emotional bodies. the light is what we see when we focus on our third eye and activate our pituitary and pineal glands plus the hypothalamus. which acts as an inner television screen, which in turn allows us to see this violet light of our dow. and it is this light which nourishes our mental body as it carries with it light codes and light packets of information from the source of supreme intelligence that many call god. diagram 6: the ancient wisdom s three fold fl

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

admitting, because the influence of the arts proves that men s feelings always have admitted, and do still admit, this reality. the platonic philosophy of vision is, that it is the view of objects really existing in interior light, which assume form, not according to arbitrary laws, but according to the state of mind. this interior light, if we understand plato, unites with exterior light in the eye, and is thus drawn into a sensual or imaginative activity; but when the outward light is separated, it reposes in its own serene atmosphere. it is, then, in this state of interior repose, that the usual class of religious, or what are called inspired, visions occur. it is the same light of eternity so frequently alluded to in books that treat of mysterious subjects; the light revealed to piman

leets, the precursors of the exploring ships of the vikings. we claim the caldron of the witches as, in the original, the vase or urn of .the fiery transmigration, in which all the things of the world change. we accept the sign of the double-extended fingers (pointed in a fork, or of horns, which throughout italy, the greek islands, greece, and turkey, is esteemed as the counter-charm to the evil eye, as the occult magian telegraphic. the horns, or radii of the merry-andrew, or jester, or motley, and the horns of satan,-indeed, the figure of horns generally* even have* horns generally whether the horns of the cocu, which need not be those of the wittol, or contented, betrayed husband, but generally 98 the rosicrucians. a strange affinity in the consecrate and religious. the horse-shoe, so

f the watching candle, at whatever point rested at night, in her solemn journey to her last home, the body of queen eleanor, as told in the english annals (which flamememorials, so raised by the pious king edward in the spiry, flame-imitating stone, are all, we believe, obliterate or put out of things, but the well-known, magnificent, restored cross at waltham; all these, to the keen, philosophic eye, stand as the best proofs of the diffusion of this strange fire-dogma: mythed as equally, also, in that dark veiled cotytto, she to whom the flame of midnight torches burns. she, this blackest of concealment in the mysteries, isis, lo, ashtaroth, or astarte, or cybele, or proserpine; he, this baal, bel, baalim, foh, brahm, or bhudd; it, for the myth is no personality, but sexless, snake, serpe

nd mysterious alliance between colour and sound. there are seven pure tones in the diatonic scale, because the harmonic octave is on the margin, or border, or rhythmic point, of the first and seventh, like the chemical dark rays on the margin of the solar spectrum (see explanatory chart of the prismatic colours above) red is the deep bass vibration of ether. to produce the sensation of red to the eye, the luminous line must vibrate 477 millions of millions of times in a second. blue, or rather purple, is the high treble vibration, like the upper c in music. there must be a vibration of 699 millions of millions in a second to produce it; while the cord that produces the high c must vibrate 516 times per second. 2 1 3 4 5 6 7 fig. 32. fig. 32a. 144 the rosicrucians. heat, in its effect upon

use nature itself is penitential and but the painful (and musical) expression between two dissonant points. the bhuddist contends that all forms are but the penance of nature. music is life, and life is music. both are pain, although made delightful. phenomena are not real. thus colours to the human are negative as music addressed to the ear, the musical notes negative as colours addressed to the eye, and so on of the other senses, although they are all the same in the imagination, without the sensorium as dreams show. and life and the world, in this view, are all* compte de gabalis: rosicrucian. strange ideas concerning music. 197 imagination: man being made in idea, and only in his own belief. this, again, is only pure parseeism; and the whole will be rightly regarded as the most extraor

JESSUP MK THE CASE FOR THE UFO

of these are features that have counterparts among the sightings listed by lay observers since 1947. simultaneous observations by tow or more observers have at times established the approximate distances of the ufo's through study of parallax("parallax" is the displacement, often measurable, caused by looking at an object from too different points; e.g. hold up a finger and view it with first one eye and then the other. the displacement against a distinct background is parallax) all-i-all, the astronomical evidence for ufo's while less voluminous than other types, is better grounded in factual and quantitative data. it must be given great weight. if, in reality, the astronomical profession is to be forced into the position of being the principal witness for the defense, in the case of the

england in november 1882. rand capron, an authority on auras, said it was auroral, while other equally competent scientists said it was a physical or material object. then there are the many modern sightings of things which seem to manifest intelligent action, and to possess all normal physical characteristics except mass or weight. we recollect that radar sees things which are not visible to the eye. ark in stasis, then came out of stasis. from such analysis we come by easy stages to conceive of a force, ray, or focal point, in some force-field either; unknown to us, or at least not understood, which produces rigidity in a localized or sharply delimited volume of air, or possibly in space itself. we are thinking of something like crystals of ice freezing within a body of water. the elemen

and the west indies" w.s. forest says "citizens were much surprised on the morning of august 13, 1831, by the strange appearance of the sun. the sun's disc seemed on rising, to have changed from its usual golden color to a pale, greenish tent which soon gave way to cerule blue and this to a silvery white. in the afternoon the sun appeared like an immense plane of polished silver and to the naked eye there was exhibited an appearance on the surface termed a black spot. the sun shone with a dull gloomy light, and the atmosphere was moist and heavy" these two passages, one written in england, the other in virginia, will serve to indicate the vastness of this condition and nature of it. many sources mention frequent cases of darkness and obscuration of the sun. there is, in this darkness and

not recognized. 96 a legend? not according to the records of the chroniclers of the order of san augustin and the order of santo domingo. not according to dr. antonio de morga, high justice of the criminal court of the royal audiencia of new spain, in his sucesos do las islas filipinas. this case of this peripatetic soldier is one where we can tie down both ends of a teleportation peripatetic my eye, he fought like a mad-man& could not be taken aboard, so he was let-down. they kept his rifle, though axis, if indeed it is teleportation. we can find unexplained disappearances and appearances, but, offhand, we don't know of others just like this one. and it seems as though there may be several debatable disappearances. but what are you going to do with apports, or appearances? it seems to me

ded to photograph it. what he saw was a broad, diffuse series of cloudlike illuminations. his photograph in english mechanic showed a large luminous disc of sphere over the auroral illuminations. this does not in any way indicate a flaw in the film or lights leaking into the camera. the only possible explanation in that case is based on the conventional knowledge that this thing, invisible to the eye, was luminous in that part of the spectrum to which the plate was sensitive, probably ultraviolet, as infra-red plates were not then available. ed: the following has no obvious reference or necessary position. each pilot of a f ship receives the ability to become moleculary dissolute after he has been so done by his own ships "fields" enough times. further, when he has been imbued with this ab

K AMBER THE BASICS OF MAGICK

ith the element of air, and also with psychic touch. the fifth chakra is the *throat chakra, vishuddha, the basics of magick get any book for free on: www.abika.com 16 located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience. the remaining two chakras are very important. they relate mostly to elevated states of consciousness. the *frontal chakra (or 'third eye) ajna, the sixth chakra, is located between, and slightly above, the eyebrows. ajna is the center of psychic powers and can produce many psychic effects. meditation on ajna is said to cure nervousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enli

y check for objective facts and expand if you can (by remembering 'what happened before that. once you start remembering your dreams in this way, it will become easier to do so (if you are unsuccessful at this, and *really* want to remember your dreams, you could arrange for someone to sit by your bedside all night long with a dim light on. then when he sees your eyes moving back and forth- rapid eye movements, a sign you are dreaming- he can wake you and ask for a dream report) forms of astral projection astral projection may be subdivided into three basic types: mental projection, astral projection (proper) and etheric projection. and your oobe may shift between them. mental projection is really simple clairvoyance('remote viewing, and 'traveling in your mind. imagination plays a key rol

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ive of land kur and the use of the same name to denote mars, which is related to all things evil and foreign. figure 11. some variants of saturn in cuneiform: muludu.idim.sag.u, mul2genna and dnin-urta, which was earlier read as dnin.ib (g69. genna consists of two symbols (ge/inna, which could also be read as tur.di (or tur.ti. 27 mars of all the names of mars, at first glance two gods strike the eye at once: nergal and gibil. nergal was one of the greatest (if not the greatest) of the gods of underworld, whose cult disappeared only when it melt into the cult of hercules in the hellenistic period. nergal, whose portfolio also included some fertility functions, also occurred widely in mythology and absorbed in time many smaller gods. it is interesting that mars is not referred to by nergal

KETAB E SIYAH

t an empire as he does and being so learned in ancient science such that he can master the very elements and thus create or destroy what he will, or does it seem to you, my brother, as it appears to my swift thought, that any with such dominion and learning could be as great a regent as our father, commanding those powers that he commands and perceiving all that he perceives by his most prescient eye, enchanted with a sorcerous sight? it may be that he is most judicious and wrongs none by even a rice-husk. it may be that he is most merciful, 28 forgiving those who repent of their trespass. yet who has put such questions to the test. none of the elohim would dare challenge his authority nor make argument with his dictates. how then shall we learn if his commands be just? against which meter

eir sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ashmedai. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. i, too, have known sorrow at the fading away of our strength, at the slow de

n empire as he does and being so learned in ancient science such that he can master the very elements and thus create or destroy what he will, or does it seem to you, my brother, as it appears to my swift thought, that any with such dominion and learning 89 could be as great a regent as our father, commanding those powers that he commands and perceiving all that he perceives by his most prescient eye, enchanted with a sorcerous sight? it may be that he is most judicious and wrongs none by even a rice-husk. it may be that he is most merciful, forgiving those who repent of their trespass. yet who has put such questions to the test. none of the elohim would dare challenge his authority nor make argument with his dictates. how then shall we learn if his commands be just? against which meter do

eir sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ashmedai. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. i, too, have known sorrow 110 at the fading away of our strength, at the slo

at they would not eat of those fruits and oppose and rival the power of his nation. thus the giants were destroyed before the prize was won. now for the same prize we must play and, if our creation is to be fulfilled, at least the fruit of knowledge of consequences must be won by the hand of shedim. yet, not for the shortest moment, do i contemplate that this garden is not watched, by the jealous eye of michael or some lackey. therefore i and my appointed companions must go alone in guile and make entrance into the garden. once within its walls we shall fulfil our charms and bring to being our champion race the new heroes of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in triumph" as the sun's last embers faded

KNOWLEDGE LECTURE ONE

projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to

overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the

tween the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate thr

KUNDALINI BREATHING EXERCISE

the mantra to use in this exercise. do not speak it- just hear it in the breath. when i say "hahm, i refer to the inhale, and "sah" to the exhale. try it for a few minutes. hahm- sah- hahm- sah. make sure you are relaxed and not forcing your breath. next, visualize the air in the room as breathable light. with each "hahm" you should imagine the light entering up through your nose, past your third eye, around the inside of your skull, and down your spine to the lowest tip of your coccyx (tail) bone. you should not feel the energy "hop" or avoid chakra points. hold your breath as long as comfortable, then exhale "sah" as you exhale, you should visualize light of a slightly different shade going back up your spine, pushing out the light you inhaled. this second light is your personal kundalin

r system, and you should not fight it (like a shiver down the spine, it is totally involuntary and natural) don't scare yourself into stopping the exercise at this point. soon, the jerking motions will stop, and you may begin moving in a very fluid fashion. you will not be able to hold still after this point, and you shouldn't try. the energy will increase to the point where it reaches your third eye chakra. once you have this flow at maximum capacity, continue for as long as you can. when you finally release the energy into the universal current, be sure you concentrate on pure love. this is the easiest thing to do, and is a good default target spell. if you have no blocks, you will get the experience of a lifetime from this exercise. do not be shocked at anything your physical body does

LAITMAN M BASIC CONCEPTS IN KABBALAH

t and its action, from the smallest to the greatest, is operated by spiritual forces that fill our entire universe. it is as if our universe were resting on a net of forces. take, for example, the tiniest living organism whose role is merely to reproduce and sustain its species. think about how many forces and complex systems function within it, and how many of them remain undetected by the human eye. if we multiply them by the number of organisms living today, and by those that once lived in our universe and in the spiritual worlds, we will then have a vague idea of the vast number of forces and connections that control them. one can depict the spiritual forces as two interconnected and equal systems. the difference between them is that one comes from the creator and develops from up down

itfulness, as perceived regardless of the matter; the person s essence (which is absolutely inconceivable when separated from the body. we cannot imagine the essence per se with our sense organs, even when supplemented by any fantasy. we can attain only the actions and reactions to the surrounding reality, and the various interactions with the essence. for instance, when we examine an object, the eye perceives not the object itself, but its interaction with the light, or rather the light s interaction with the eye. our auditory sense perceives not the sound, but the interaction of the wave with our auditory sense. our gustatory sense perceives not the object itself, but the interaction of saliva, nerve tips, and glands with an object. all our sensations reveal only the interactions of the

eive permission from above. the ban, the creator s personal secret, means that kabbalistic secrets are only revealed to those who are devoted to the creator and revere him. this is the most important reason for keeping kabbalah s secrets from a wide circle of people. many frauds used kabbalah in their own interests by luring simpletons with soothsaying, making amulets, saving people from the evil eye, and other so-called miracles. originally kabbalah was concealed for this very reason. therefore, the true kabbalists committed to subjecting their disciples to very stringent tests. this explains why even the few people in every generation granted permission to study kabbalah were sworn not to reveal even a small detail of it, which fell under the three abovelisted bans. however, we should no

LAITMAN M FROM CHAOS TO HARMONY

erson who experiences it feels, we must understand what reality is, and how we perceive it. these questions might sound redundant because it seems everyone knows what reality is. reality is what i see, the walls around me, houses, people, the universe; reality is what we can touch and feel, what we hear, taste, and smell. this is reality or is it? actually, there is more to reality than meets the eye, ears, and nose. throughout history, the greatest human minds dedicated all their energy to this topic. over time, science s approach to how we perceive reality has gone through several transformations. the classic approach, whose chief proponent was sir isaac newton, stated that the world exists independently, regardless of man. it makes no difference whether one perceives the world or not, o

bined with information collected in the memory, induce a sensation of being in a certain place and in a certain situation. moreover, today we can replace our senses with artificial devices such as electronic instruments. there are numerous hearing aids, for example, ranging from amplifiers that assist those who are hard of hearing, to electrode transplants in completely deaf people. an artificial eye is also being developed, using electrodes planted in the patient s brain. this eye inverts auditory data into visual data, meaning it changes sounds into pictures. another development in vision healing involves planting a tiny camera in the eye that replaces the light waves that penetrate the pupil with electric signals. these signals are then transmitted to the brain, where they are translate

teachings, old and new, try to provide it. however, humanity continues to suffer. none of the methods that israel s role 155 mankind has developed throughout history yielded the craved happiness; hence, today people are losing interest in them. it is at this time of bewilderment that a hitherto hidden method is now surfacing. throughout history, its possessors have kept it hidden from the public eye. nor was the general public attracted to it. but today it is bursting onto the center stage of the public agenda, and people throughout the world, from all nations, races, and nationalities are following it. this teaching is the wisdom of kabbalah. millions around the world have the sense that by utilizing this method, they will receive the answers they have been seeking as to how they can be

ive nature, and the people fell into spiritual concealment. this domination of the ego was called the ruin of the second temple, and the people went on another exile, which was to be their last. the ruin of the altruistic quality caused the entire nation to lose the sensation of the comprehensive nature, except for a chosen few, the kabbalists, who live in every generation. away from the public s eye, these kabbalists continued to develop the method to correct human nature and to adapt it to the growing ego. their task was to prepare the method for a time when israel and humanity would need it. 164 from chaos to harmony t h e e vo lu t i o n o f t h e c o r r e c t i o n me t h o d around the time of the last exile, in the 2nd century ce, the book of zohar was written by rabbi shimon bar-y

LAITMAN M KABBALAH REVEALED

balah made its debut about 5,000 years ago in mesopotamia, an ancient country in today s iraq. mesopotamia was not only the birthplace of kabbalah, but of all ancient teachings and mysticism. in those days, people bekabbalah: then and now 25 lieved in many different teachings, often following more than one teaching at a time. astrology, fortune-telling, numerology, magic, witchcraft, spells, evil eye xall those and more were developed and thrived in mesopotamia, the cultural center of the ancient world. as long as people were happy with their beliefs, they felt no need for change. people wanted to know that their lives would be safe, and what they needed to do to make them enjoyable. they were not asking about the origin of life, or most important, who or what had created the rules of life

isdom of kabbalah (the wisdom of receiving. there is also a good reason why they called pleasure light. when the kli xa creature, a person xfeels the creator, it is an experience of great wisdom that dawns on a person, as if something has dawned on me, and now i see the light. when that happens to us, we realize that whatever wisdom has manifested, it has always been there, albeit hidden from the eye. it s as if the night s darkness has turned to daylight and the invisible has been made visible. and because this light brings knowledge with it, kabbalists called it light of wisdom, and the method to receive it, the wisdom of kabbalah. four basic phases let s go back to our story. to put the thought of giving pleasure into practice, the creator designed a creation that specifically wants to

hat it receives what it can receive in order to give to the creator and rejects the rest. similarly, an object s color is determined by light waves that the illuminated object could not absorb. we are not seeing the color of the object itself, but the light that the object rejected. the real color of the object is the light that it absorbed; but because it absorbed this light, it cannot reach our eye, and we therefore can t see it. this is why the red apple s real color is anything but red. whose reality is reality? 105 it follows that the thought has no perception of the essence whatsoever. in other words, because we cannot sense an essence, any essence, we also cannot perceive it. but the concept that leaves most kabbalah students completely baffled the first time they study ashlag s pre

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

rselves and in our souls. however, the creator is everything outside of ourselves and our souls with their interfering screens. we can only perceive that minute part of the outer surroundings that can permeate our screen. everything that is outside of us is completely lost to our perception. in the same manner, in this world we see only those objects that are reflected on the inner surface of the eye, once they fall within the range of our vision. our knowledge of the spiritual worlds comes from the perceptions and sensations gained by the souls of the kabbalists, which are passed on to us. however, their achievements are restricted by the range of their spiritual vision. hence, all the spiritual worlds known to us exist only in relation to these souls. given the aforesaid, the entire crea

only by performing altruistic efforts, when we are unable to see apparent rewards and punishments, we cannot force ourselves to undertake the process of healing. therefore, the healing of the soul is completely dependent on our faith. the lower half of the higher spiritual object is found within the upper half of the lower spiritual object. in the lower object, the screen (masach) is found in the eye area. this is known as "spiritual blindness" because in such a state only the lower half of the higher object is visible to us, since the screen of the lower spiritual object conceals part of the higher spiritual object. the higher spiritual object drops its screen to the lower one, then it reveals itself to the lower object, which in turn begins to view the higher object as the higher one vie

t is a meeting with destiny that provides the key to safeguarding the future of the entire human race- 449- the kabbalah experience the wisdom of kabbalah teaches us how to live in the reality that is spread before us. it is a systematicmethod that has evolved over thousands of years through a handful of unique individuals in every generation. during all that time it was concealed from the public eye that was not yet ready to receive it, until the current generation the generation, for which this method was specifically developed. that is why it is written in the zohar, that from 1995 onward kabbalah will become a way of life, open to all with no restrictions. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation, unti

LAITMAN M THE KABBALAH EXPERIENCE

y s i c a l b o dy q: where inside the body is the soul? a: it is impossible to describe what the soul is and where it is in the body just by observing it with our minds. that is because within us there is now only the animate soul, the force that sustains us. there is not an organ in our body that is capable of feeling the soul. q: the philosopher deckard argued that the soul is where the third eye is, whereas yogananda maintained that it is in the brain. a: you are trying to convince me that the soul is somehow connected with the body and that it is, for example, where the third eye is. perhaps you agree with yogananda that the soul is in the brain, and thus you ascribe the brain activity to the soul because you, as yet, do not understand what a soul is. the soul is a desire in which th

, one begins to feel the upper world. attaining such a level is possible only through the study of kabbalah. there are no ceremonies in the study of kabbalah. it deals solely with bringing a person above the barrier. kabbalah has no dealings below the barrier, in the level of our world. here there are corporeal forces, animate, and there are good forces and bad forces among them, such as the evil eye, the ability to predict the future, etc khowever, all that relates only to the destiny of our world. the soul begins only above the barrier. kabbalah forbids fortune-telling or any attempt to find out about the destiny of the physical body. the body is temporary, negligible and thus insignificant. it is not worthy of attention beyond the question of how it serves the soul. it is quite possible

s o t e r i c t e ac h i n g s q: is there anything in esoteric teachings that helps us understand the kabbalah? a: on the contrary, when a student with no background in foreign teachings comes to me, it is easier for him to enter the study of kabbalah. e v i l e y e q: i am in contact with a lot of people, and from the questions that they ask me, i sometimes feel that they are giving me an evil eye. what can you advise me? a: in the zohar, it is said that many physical ailments come from the evil eye. in our world, the evil eye is a bad bio-energetic influence of one person on another. but in spirituality, the term evil eye speaks of man s feelings toward the creator, because there are only two forces: the creator and the creature. man sees that everything is bad, meaning we look at ever

id that many physical ailments come from the evil eye. in our world, the evil eye is a bad bio-energetic influence of one person on another. but in spirituality, the term evil eye speaks of man s feelings toward the creator, because there are only two forces: the creator and the creature. man sees that everything is bad, meaning we look at everything that comes to us from the creator with an evil eye v because we disregard the law of creation, and his leadership, and we get a response that we consider bad. t h e k a b b a l a h e x p e r i e n c e 296 but the fact of the matter is, everything that happens to us is a correction. its true aim is positive, although its external appearance may seem negative to us. we wish for the corrections to appear before us in a positive manner, as somethi

site to those who think only of themselves. as a result of that, all the terms of kabbalah bear an opposite meaning to the ones we have in this world. we tend to materialize spiritual concepts and relate them to ourselves. thus, we interpret the curse as something that goes against us and not against the creator. q: is there a curse in the corporeal world? a: perhaps you are asking about the evil eye, and the answer is: yes, it exists. in the physical world there is a possibility to harm a person, and not only in a visible way. it is possible to influence a person in every degree of this world: one s body, his consciousness and subconscious, the inner structures of one s body by a magnetic and bioelectric field, and heat. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l

LAITMAN M THE PATH OF KABBALAH

above them, above our reason, meaning that we must follow our feelings. the above reason route is based on trial and error. everyone who starts to walk in that direction must stumble in it and rise again with one s own strength, and begin to perceive daily circumstances as assistance from above for one s spiritual progress. there are many forces that were created by the creator, such as the evil eye, slander, etc. their one and only purpose is to teach us to control ourselves. the golden rule states: walk humbly with thy god (micah 6:8. one must hide one s goals even from one s own egoism, let alone that of others. however, this does not mean that we should dress or act any differently than is customary where we live, or refrain from contact with people. but when around strangers, conduct

together. we cannot change our will to receive, which is actually the only thing that the creator created, but we can and should change the aim of our desire from receiving for me to receiving for the creator. thus, the desire to feel pleasure does not change, only the aim. for that reason, the method for changing the aim is called the wisdom of kabbalah, and because the aim is concealed from the eye, the wisdom of kabbalah is also called the wisdom of the hidden. it teaches how to receive by changing the aim. consequently, the important thing is the aim behind every act, the purpose for which one does what one does. the 125 rungs of the ladder are degrees of gradual correction of the aim of the soul from receiving for me to receiving for the creator. pa r t t wo: p h a s e s o f s p i r i

of the evolution of our desires. we seek and find all kinds of ways to get what we want. thus, a strong will is the key to the development of the mind. we needn t concern ourselves with developing the mind, only with developing desire. a person who studies the wisdom of kabbalah needn t be smart. it is enough to want to feel the desire. it is impossible to see the spiritual world with our mind s eye we can only feel it in our souls. we should try to mingle with the suffering of the entire world, feel it, and experience it. afterwards, we will be able to receive the light of the entire world in the corrected vessel. every time we learn about another person s pain, we should not regret that it is not us suffering. rather, we should regret that people don t relate to suffering as a revelatio

aking the spiritual effort of studying the wisdom of kabbalah, as well as persistently struggling with the egoistic desires. the precise moment of understanding is untraceable. one cannot know when that time will come, because the spiritual efforts must be directed not toward understanding, but toward giving to the creator. however, we must always believe that god s salvation is as the wink of an eye. let me clarify attainment for you: i feel the consequences of my attainment within. i feel the delights i will receive ahead of time. if i can taste them, then the consequence will be experienced inside me. for example, i cannot say that there is any pleasure in a salad; the pleasure is in me to begin with, and the salad is just a means to bring out the delight in order to satisfy my desire

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

re if he should prove hostile, never apparently realizing that it was his own will which did the work, but attributing his success to some kind of magic. the book of the dead was originally intended to be kept secret, although in later days certain chapters were written on papyrus and buried with the dead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p

still older tradition, which held the circle to be the equator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which the egyptians took great interest. the inclination of the chief passage of the great pyramid was determined by the position of the pole-star of the period. this symbol was used once more to indicate the all-seeing eye- an idea easily suggested by the dot in the middle of the circle. 114. another interpretation of the symbol by the egyptians was particularly beautiful, and all brn. will find it well worth remembering whenever their eyes fall upon it. the three columns, representing wisdom, strength and beauty, were stated to stand round god fs throne, which was the altar itself, which they took to signify lo

of the mystical meaning of light. it is the divine light, emblem of god himself, and of divine inspiration. it is present not only in the sacred writings, but in every true believer fs heart. the light of the sun itself is but a faint similitude of the divine light of god fs love through which and in which we have our being. 530. the e c1 i c s 531. on being restored to the blessing of light, the eye of the new a. falls upon the t c g c e c l c s in freemasonry. the furniture of the lodge here reappears under this new name, but as we have already discussed the matter in chapter iii, we need not repeat here the explanation of the symbology involved. 532. in the co-masonic ritual the r.w.m. now raises the newly-made brother to his feet and turns him round so that he sees for the first time t

lluding to t.g.g.o.t.u. h there seems to be considerable diversity of opinion as to what this sacred symbol should be. all are agreed that it is set underneath the blazing star, and is in some sense a reflection of it. since the letter g appears within the star, the same letter is sometimes inlaid in the floor. this is thought by major sanderson to be merely a modern substitute for the all-seeing eye, to which in the masculine ritual the r.w.m. makes reference in explaining the symbol. bro. ward, however, prescribes that the point within a circle limited by two straight lines should be inlaid in the floor in brass. both these arrangements seem open to the objection that the symbol would be always present, and could therefore hardly be described as discovered in the working of the second de

ster h.a, and that they hope to find them on the c c 647. the c c 648. it will be remembered that at the closing of the f.c. lodge it was asked of the j.w. what the brethren had discovered while in the position of f.c.s, and the reply was that they had found a s c s c, in the c c of the building, which stood for god. the consummation of the f.c. work was to discover that c c; but the m.m. has his eye upon it all the time as the place where he hopes to find the lost truth. 649. it is on the c c, the officers now say, that they hope to find the genuine s c s of a m.m. it is by finding in himself that deeper self which is the monad, beyond even the higher triad, that the m.m. will at last discover the supreme secret of life, and will then find in very truth by his own living experience that h

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

g into the cracks in the floor and walls, melding down through the floor below. through the underworld to the earth's core. 2) floating above, see a black pulsing sphere. imagine it's eight rays of possibilities shooting out in all directions. connecting with all that surrounds you. point at it with your magickal dagger (or use your index finger) and then bring it down touching it to your psychic eye. fell it ooze into you, saturating your vessel with chaotic ebon. say "i am thee" 3) bring the blade down to your pelvis. men- point the blade outward and up like an erect penis. women- press the handle to your pelvis bone, with the blade resting against you. say "i live" 4) extend your right arm out to your side. holding the blade in your fist. the edge should point up at the sky. say "as abo

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

drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a figurine of one s god(dess) has been and continues to be a popular amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart

eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put the hand in front of the face to ward off the evil eye. the position of the fingers on these pre- christian amulets was the same as that used today for blessing, namely with the thumb

circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protru

e female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garments to ward off evil and have carried over into carvings and metalwork. nurses used to wear elaborately patterned silver buckles on their belts to protect against sickness, much of which was blamed on the evil eye. the elaborate interlacings and intertwinings of celtic and saxon decorative art probably arose from the notion of warding off the evil eye also. w

rately patterned silver buckles on their belts to protect against sickness, much of which was blamed on the evil eye. the elaborate interlacings and intertwinings of celtic and saxon decorative art probably arose from the notion of warding off the evil eye also. witch balls are bright reflecting balls of glass that one often sees hanging up in antique shops. their purpose was to ward off the evil eye by reflecting it back to the source. it was believed that the glass ball would attract to itself all the influences of ill luck that would otherwise have fallen upon the household. early christians continued to use many of the amulets of the ancients. the medieval catholic church promoted the use of numerous holy charms including rosaries and holy relics. the most common charm was the agnus de

LIBER 141

ature herself, as will appear hereafter in this comment. in this way, although all recorded knowledge were destroyed, it would be possible for an adept of this secret to restore it. iii of the mind of the adept in our holiest isle ierne is found a being called leprechaun. this creature, once seen, is easy to catch; and once caught must lead his captor to great treasure, provided that never for an eye-wink doth he relax vigilance; and the leprechaun by all manner of tricks doth seek ever to divert the attention of him that hath made him prisoner. now this is a magical apologue or fable of the utmost abyss of truth. for in the preparation of the sacrament, and in its consummation also, the mind of the initiate must be concerned absolutely in one rushing flame of will upon the determined obje

rhaps inherent. in the mere consummation of the sacrament for health and vitality is no violation of reason, but at most an exaggeration of anticipation; for the matter of the sacrament is indubitably a microcosm; but in the extension of this sacrament to validity in magick is an hiatus comparable to that which exists in the theory of astrology. even granting that an angle of 120 subtended at the eye of the observer on earth between sol and saturn (exempli gratia) is accompanied by certain fortunes, this may be casual and not causal. however, in this matter we have no doubt of the efficacy of the process, and are therefore fain to toy with any hypothesis, investigating as probability may determine us to do. thus we may assume an ether or akasa, inflamed or stressed by a particular prana. a

is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the father of all fertility. let him send forth rain in due season, and the earth grow green at his coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him

LIBER 777

g, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the

y yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the heavens of assiah. vii. english of col. vi. viii* orders of qliphoth. 0. 1 \ylglgh tycar rashith ha-gilgalim sphere of primum mobile

moun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet

a] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26 khem (set) set as 10, for u means eye 27 horus menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis as

ical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow

LIBER AASH

t like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to

u deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goa

LIBER ALEPH

darkness, when every civilisation and every religion had fallen into ruin, by the malice of the great sorcerer of nazareth, as some say, he is still hidden in the dust of the simoom, and we may not perceive him in his true self of glory. nevertheless, behold, o my son, this mystery. his true word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a

re; and every profit of this sort released more energy, and enlarged the class of the learned, until, as it is this day, only a small proportion of any man.s work must needs go to the satisfaction of first will essential and common, the provision of shelter, food, and protection. verily, also thou seest many women made free to live as they will, even o the admiration and delight of the sage whose eye laugheth to contemplate mischief. thus the duty of every unit towards the whole is diminished, and also the necessity to conform with hose narrow laws which preserve primitive tribes in their struggle against environment. thus the state need suppress only such heresies as directly threaten its political stability, only such modes of life as work manifest and proven hurt to others, or cause gen

a treasure in thine heart, o my son, this mystery that i shall next unveil before thine eyes, o eagle that art undazzled by the brilliance of light, that soarest continually with virile flight to thine august inheritance. behold the beatific vision is of two orders, and in the formula of the rosy cross it is of the heart and is called beauty; but in the formula of the silver star (id est, of the eye within the triangle) it is of the mind, and is called wonder. otherwise spoken, the former is of art, a sensuous and creative perception; but the latter of science, and intellectual and intelligible insight. or again, in our holy qabalah, the one is of tiphereth, the other of binah, and in pure philosophy, this is a contemplation of the cosmos, causal and dynamic, and that of its effect in sta

anti (of the power of tolerance) nderstand then heartily, o my son, that in the light of this my wisdom all things are one, being of the body or our lady nuith, proper, necessary and perfect. there is then none superfluous or harmful, and there is none honourable or dishonourable more than another. lo! in thine own body, the vile intestine is of more worth to thee than the noble hand or the proud eye, for thou canst lose these and live, but not that. esteem therefore a thing in relation to thine own will, preferring the ear if thou love musick, and the palate if thou love wine, but the essential organs of life above these. have respect also to the will of thy fellow, not hindering him in his way save as he may overly jostle thee in thine. for by the practice of this tolerance thou shalt co

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

LIBER CCCXXXV ADONIS

h in the domes of the dusk! 2nd maiden. here the caress of a cheek.let it stir the first liens of liesse not to me.but to her! 3rd maiden. here the quintessence of dream and delight, evoking the presence of savour to sight! 4th maiden. list to the trill and the ripple and roll of a tune that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see not

LIBER CCXLII AHA

the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupi

ll must be first loved and possessed. nor thou nor i have burst the thrall. liber ccxlii 18 all.as i offered half in jest, sceptic.was torn away from me. not without pain! they slew my child dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to sh

flame with fairies f feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another fs thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the

in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud

pirit.s call; then say the spell .angel, mine angel, draw thee nigh. making the sign of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there fs a bee for every flower. lie open, a chameleon cup, and let him suck thine honey up! olympas. there

LIBER COLLEGII SANCTI

keth sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h

the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the n

derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on th

LIBER CORDIS CINCTI SERPENTE

agician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, tho

, the blade of the pylon, the blade of the serpent, the blade of the phallus. 15. also he taught me the holy unutterable word ararita, so that i melted the sixfold gold into a single invisible point, whereof naught may be spoken. 16. for the magistry of this opus is a secret magistry and the sign of the master thereof is a certain ring of lapis-lazuli with the name of my master, who am i, and the eye in the midst thereof. 17. also he spake and said: this is a secret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of

hyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as

LIBER CXCVII STORY OF SIR PALAMEDES

rom the wall. their numbers thin; their strength decays; their fate is written plain to read: these are the dread deciduous days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry. liber cxcvii 10 .sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is

enue, and cluster on the upper ground. ah! but dawn fs dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled l

rlogged and muscle-bound, marooned upon a coral reef. 61 xxvi sir palamede the saracen hath gotten him a swift canoe, paddled by stalwart south sea men. they cleave the oily breasts of blue, straining toward the westering disk of the tall sun; they battle through those weary days; the wind is brisk; the stars are clear; the moon is high. now, even as a white basilisk that slayeth all men with his eye, stands up before them tapering the cone of speechless sanctity. up, up its slopes the pilgrims swing, chanting their pagan gramarye unto the dread volcano-king .now, then, by goddes reed. quod he .behold the secret of my quest in this far-famed stability! for all these paynim knights may rest in the black bliss they struggle to. but from the earth fs full-flowered breast liber cxcvii 62 brake

to a demon bog, a city where but rats may breed in sewer-stench and fetid fog. within its heart pale phantoms crawl. breathless with foolish haste they jog and jostle, all for naught! they scrawl vain things all night that they disown ere day. they call and bawl and squall hoarse cries; they moan, they groan. a stone hath better sense! and these among a cabbage-headed god they own, with wandering eye and jabbering tongue. he, rotting in that grimy sewer and charnel-house of death and dung, shrieks .how the air is sweet and pure! give me the entrails of a frog and i will teach thee! lo! the lure of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog .god fs wounds (sir palamedes said .what have i done to earn this portion? must i, the clean knight bor

is ten good toes! he that was arthur.s peer, good knight proven in many a foughten fight, flees like a felon in the night! ay! this thy quest is past the ken of thee and of all mortal men, sir palamede the saracen! 82 xxxvi oft, as sir palamedes went upon the quest, he was aware of some vast shadow subtly bent with his own shadow in the air. it had no shape, no voice had it wherewith to daunt the eye or ear; yet all the horror of the pit clad it with all the arms of fear. moreover, though he sought to scan some feature, though he listened long, no shape of god or fiend or man, no whisper, groan, shriek, scream, or song gave him to know it. now it chanced one day sir palamedes rode through a great wood whose leafage danced in the thin sunlight as it flowed from heaven. he halted in a glade

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

stinct, a premonition.what shall i call it?.that being is one, and thought is one, and law is one. until we ask what is that one? then again we spin words.words.words. and we have got no single question answered in any ultimate sense. what is the moon made of? science replies ggreen cheese. h for our one moon we now have two ideas. greenness, and cheese. greenness depends on the sunlight, and the eye, and a thousand other things. cheese depends on bacteria and fermentation and the nature of the cow. gdeeper, ever deeper, into the mire of things! h1 shall we cut the gordian knot? shall we say gthere is god h? what, in the devil fs name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question.any question is the great question.do

ically, 3 1= 3 is the truth; and 3 1= 1 is a lie; though, sceptically, both statements may be false or unintelligible. practically, franklin fs method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin fs discovery enabled men to use. practically, gi concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times h is a scientific and valuable statement. gi prayed fervently to the lord for the space of many days h means anything or nothing. anybody who cares to do so may imitate my experiment and compare his result with mine. in the latter case one would always be wondering what gfervently h meant and who gthe lord h was, and how many days

LIBER CXX

of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu the prophet ankh-af-na-khonsu (rising he moveth to the west or as some say to the south saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be perform

binds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their hearts rejoice when they see thee at the end" thou hearkeneth unto the cries of them that are in the funeral chest; thou dost away with their helplessness and drivest away the evils that are about them (the officer unbinds& presses the hands of the candidate "i am

eciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness; i have rescued the eye of the sun. i have brought forth thoth, and made even the scales of balance. mine is the ureret-crown; maat is in my body; its mouths are of turquoise and rock crystals; my home is among the burrows of lapis-lazuli: i am he that sheddeth light in the darkness: the darkness is made light and bright by me. i have given light in the darkness. i have overthrown the devourers. i have sung praises t

! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my chest is the chest of the mighty and terrible one! my belly and back are the belly and back of sekhet. my buttocks are the buttocks of the eye of hoor. my hips and legs are the hips and legs of nuit! my feet are the feet of ptah! my bones are the bones of the living gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabr

LIBER DCCCLX JOHN ST

almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole f

. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my .sana (or sacred posture, having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stretched out resting on their respective knees;1 my thumbs joined ea

into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; my arms stretched out resting on their respective knees;1 my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] l

ng of magick art the changed aspect of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one fs knowledge becomes far greater than a single glance can make it. 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yog. is to say that he 10.24- 10.39 j

bra;1 and, though right enough in its own plane, is a dog-faced demon in this operation. is it, though? i am so blind that i can no longer decide the simplest problems. else, i see so well, and am so balanced, that i see both sides of every question. in chess-blindness one used to abjure the game. i never tried to stick it through; i wish i had. anyhow, i have to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the g

LIBER ISRAFEL

the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is t

LIBER LIBERI VEL LAPIDIS LAZULI

neliness comes. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the nostrils of the stars. 7. but what have i to do with these? 8. to me only the distant flute, the abiding vision of pan. 9. on all sides pan to the eye, to the ear; 10. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the embrace of him intense on every centre of pain and pleasure. 12. the sixth interior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to lonelines

id, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i love thee, o my god! especially is there a vehement p

LIBER LXVII THE SWORD OF SONG

her die than avow my fear the naples. liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte.s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor brain to stop betimes: they all get drunk alike. the first step, i am master not to take. this is surely the apotheosis of wilful ignorance! we may think, perhaps, that browning is .hedging. when, in the last paragraph, he says .for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say .this is blougram and not browning. browning could

e is the best of all your memories? they say you paint.i think you should one day take me to seek your studio. tell me, when all your work goes right, painted to match some inner light, what of the outer world you know! surely, your best work always finds itself sole object of the mind.s. in vain you ply the brush, distracted by something you have heard or acted. expect some tedious visitor. your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning.s flower* see his remarks upon the rational piano, and the conclusions to which the evidence of its senses would lead it. 595 6

. those europeans who go a little deeper learn from fichte, that the phenomenal universe is the creation of the ego; hindus, or europeans studying under hindu gurus, are *this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories..a.c. 62 the sword of song told, that by akasa is mean the chitakasa. the chitakasa is situated in the .third eye. i.e, in the brain. by assuming higher dimensions of space, we can assimilate this face to realism; but we have no need to take so much trouble. this being true for the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as .realities. are, in the class of .phenomena dependent on brain-cha

ill. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer.s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley..a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra..a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution o

lowly receding, yet never so far as to permit us to unveil the awful and impenetrable adytum of consciousness, or that of matter, must one day be suddenly widened by the forging of a new weapon. huxley and tyndall have prophesied this before i was born; sometimes in vague language, once or twice clearly enough; to me it is a source of the utmost concern that their successors should not always see eye to eye with them in this respect. professor ray lankester, in crushing the unhappy theists of the recent times controversy, does not hesitate to say that science can never throw any light on certain mysteries. even the theist is justified in retorting that science, if this be so, may as well be discarded; for these are problems which must ever intrude upon the human mind.upon the mind of the s

LIBER MMM

effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attempt by

derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attempt by the eye to distort the object, every attempt by the mind to find something else to think of, must be resisted. eventually it is possible to extract occult secrets from things by this technique, but the ability must be developed by working with meaningless objects. sound concentration the part of the mind in which verbal thoughts arise is brought under magical control by concentration on sounds mentall

tself automatically and may even occur in sleep. these are encouraging signs. sound concentration is the key to words of power and certain forms of spell casting. image concentration the part of the mind in which pictorial thoughts arise is brought under magical control by image concentration. a simple shape, such as a triangle, circle, square, cross, or crescent, is chosen and held in the mind s eye, without distortion, for as long as possible. only the most determined efforts are likely to make the imagined form persist for any time. at first the image should be sought with the eyes closed. with practice it can be projected onto any blank surface. this technique is the basis of casting sigils and creating independent thought forms. the three methods of attaining magical trance will only

ized. the banishing ritual should contain the following elements as a minimum. first, the magician describes a barrier about himself with the magical weapon. the barrier is also strongly visualized. three dimensional figures are preferable. see figure 1 on page 20. second, the magician focuses his will on a visualized image: for example, the image of the magical weapon, or his own imaginary third eye, or perhaps a ball of light inside his own head. a sound concentration may additionally or alternatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star

LIBER OS ABYSMI VEL DAATH

will love all things: that i will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also hu

LIBER SAMEKH

ng fire: and every spell and scourge of god may be obedient unto me* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru-abrao gthou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun! h sotou g thou, the saviour! h mudorio g silence! give me thy secret! h phalarthao g give me suck, thou phallus, thou sun! h ooo g satan, thou eye, thou lust! satan, thou eye, thou lust! satan, thou eye, thou lust! h aepe gthou self-caused, self-determined, exalted, most high! h the bornless one (vide supra (the co

t with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of my soul, breaths of mine angel! h ioou g lust of my soul, lust of mine angel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate m

e, patient, persistent. hermes to hear, dionysus to touch, pan to behold! a virgin, a babe, and a beast! a liar, an idiot, and a master of men* if we adopt the new orthography viaov (book 4, part iii, chap. v) we must read gthe sun.6.the son h etc, for gall h; and elaborate this interpretation here given in other ways, accordingly. thus o (or f) will not be gthe hierophant, h but gthe devil h.the eye.baphomet, etc, gfifteen by function h instead of gfive h, etc, and gin act free, firm, aspiring, ecstatic, h rather than ggentle, h etc. as in the present text. liber samekh svb figvra dccc 26 a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, bu

m hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in th

LIBER THISHARB

hings: 5. that i will perform all things and endure all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb figvra xxvii being the book of the trigrams of the mutations of the

LIBER TURRIS

stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vi

let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-t

LIBER XCV THE WAKE WORLD

ere was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then there was a bank of soft roses with the sun shining on it, and above there was a red rose on a golden cross, and then there was a three-cornered star, shining so bright that no-one could possibly look at it unless they had love in their eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and beautiful things, and terrible things too. i should think any one would be afraid to hurt any one who wore that ring. it m virgo mundi. adonai. pegasus. sphinx. v.v.v.v.v. sigilla annuli

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

LIBER XLI THIEN TAO

lain building of stone, which after all had not cost millions of yen, but a very few thousands only. its height was equal to its breadth, and its length was equal to the sum of these, while the sum of these three measurements was precisely equal to ten times the age of kwaw in units of the span of his hand. the walls were tremendously thick, and there was only one door and two windows, all in the eye of the sunset. one cannot describe the inside of the building, because to do so would spoil the fun for other people. it must be seen to be understood, in any case; and there it stands to this day, open to anybody who is strong enough to force in the door. but when they asked for kwaw, he was not to be found. he had left trained men to carry out the discipline and the initiations, these last b

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

sir james frazer fs attempt to build up a grand theory around it. in fact, the story may have far less to do with the fertility exemplified by various gods who die (in the fall) and are reborn (in the spring) than it does with initiation into a hypothetical cult of odin. thus 68 norse mythology hod fs name seems to have meant gbattle, h and his blindness intensifies odin fs sacrifice of a single eye. gautreks saga contains a sham sacrifice to odin that turns real. when starkad throws at king vikar a reed that has been provided to him by another person, the reed turns into a spear and kills the king. however, analysis of the baldr story as odinic ritual runs up against the fact that in voluspa baldr fs death leads directly to ragnarok (and the victory of hotherus over all the gods in saxo

tions, 262 (helsinki: suomalainen tiedeakatemia, 1997, 130.134, and mats malm, gbaldrs draumar: literally and literarily, h in old norse myths, literature, and society: proceedings of the eleventh inter- 70 norse mythology national saga conference, 2.7 july 2000, ed. margaret clunies ross and geraldine barnes (sydney: centre for medieval studies, university of sydney, 2000, 277.289. baleyg (flame-eye) odin name. odin himself includes this in the list of names he gives just before the epiphany in grimnismal (stanza 47. the icelandic skald hallfred ottarson vandradaskald used the kenning gbaleyg fs wife h to refer to the earth in stanza 6 of his hakonardrapa, composed for hakon the hladir jarl toward the end of the tenth century, and in the early twelfth century gisli illugason called warrio

ng gbaleyg fs wife h to refer to the earth in stanza 6 of his hakonardrapa, composed for hakon the hladir jarl toward the end of the tenth century, and in the early twelfth century gisli illugason called warriors gtrees of baleyg h in a memorial to the norwegian king magnus bareleg. the name is also found in the thulur. the flame must be metaphorical, a reference to the fierce gaze of odin fs one eye. in grimnismal baleyg follows and alliterates with bileyg (wavering-eye, and this name pair has been associated with bolwisus and bilwisus in book 6 of the gesta danorum of saxo grammaticus, two old men who counsel king sigarus in the hagbard and signe story. bilwisus works to reconcile enemies, while bolwisus sows dissension, even among friends. many observers have accepted that what saxo say

oltsmark, gbil og hjuke, h maal og minne, 1945: 139.154. alfred wolf, gdie germanische sippe bil: entsprechung zu mana: mit einem anhang uber den bilwis, h sprakvetenskapliga sallskapets i uppsala forhandlingar, 1928.1930: 17.156, thought that the root bil meant gsupernatural power h and referred to a concept like mana, a supernatural power in gods and objects. 78 norse mythology bileyg (wavering-eye) odin name. odin himself includes this in the list of names he gives just before the epiphany in grimnismal (stanza 47. it is not, however, known from other sources, although it is listed among the thulur. this name is found in the same line, and alliterates with baleyg (flame-eye, and some observers think two sides of odin are represented in the pair. see also baleyg; odin billing fs girl sub

associated with him, the mimisbrunn. the association, if there is one, may be retrievable from stanzas 27 of voluspa: she knows that heimdall fs hearing is hidden under the holy tree, accustomed to brightness; she sees a river washed with a muddy waterfall from the pledge of valfodr.would you know yet more? we know from various sources (including the next stanza of voluspa, that odin pledged his eye in the well. if heimdall fs hearing (ear) is also pledged deities, themes, and concepts 143 there, as the stanza seems to suggest, he ought to have supernatural hearing, just as odin has supernatural vision. but what of the horn? perhaps snorri was influenced by grimnismal, stanza 13, which says that heimdall (not mim) drinks good mead at his hall, himinbjorg. or perhaps he simply turned the n

LOGOMACHY OF ZOS

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 certain? in the complexity of differences we become endowed with pretence and dogmatize our lies. the mystery of beauty, the undivulged of things, gives them their enchantment not their known meanings. there is a third eye! to paraphrase "let not thy right eye see what they e..q w. 0 .5: m..1 o..1 .5..q 5' e# e 2% k..q e our willful blindness to all permitted self-deceptions which are seen and recorded by the inner eye. you may delude your fore-consciousness, but not what is beneath. cand of the noumenal, our eternity, we hope that all our efforts in life are ultimately for a permanent perfection, with change an

as representative: michaelangelo, rabelais, voltaire, balzac, cervantes, shakespeare, swift, darwin etc. we who seek. whether we know or not what we seek or find, seem forced to face divergent paths; and ever inviting is the non-resistant blind alley to all sameness, to sick and weary life. other paths, rougher, lead who so willeth to new pleasures: verily they lead the life-force with ever-open eye to the awaiting disaster or to chaos. never bathos, self-pity. the brave care nothing. o ye gods, say ye nothing? my nightmare told me ye say all things. or my translation is faulty? efforts to surpass realism: this poor energy runs weed-like to absurdities, and plethoric unrealism shoves out the vital, the simple. here, self..1 2..q= h- e 6 3( 6. f. p 5: v' 2 'z#"d. effloresce a new surrealis

of your bloody id or ride him till he drops. i am never less than i am, but through wrong susception. g r@ r. h( d..1 e..1 2 '7a 7e> p. 9 &7 those who sacrifice everything to one purpose. whether for good or evil. are granted power and the formidable weapon of words. the wise man often exuviates his knowledge, rectifies his pastiche of acceptances and reverts to simple fundaments. by courage his eye is never stale and his levels become as steps. he again reorientates by oblique divagation, new asymmetries, dynamics, complexities and funambulatory compositions; never destroying his essential dissymmetry. there are egotists who( 6( 9"d. 5( m "d. 5. become ruthlessly callous and vengeful or hysterically accuse you of their failings: always upstarts to their failings. love for all things is i

LUCIFERIAN SORCERY

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

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

f daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use according to your desire. the four triangles which symbolize earth air fire water as developed from hamara t: the earth triad is the triad of light and the water triad is also that of darkness. both should be considered in their awakening aspect. use the triangles as you move th

nion, contact and initiation into the witches sabbat mysteries, envision the fire behind each spirit and call them, welcome them into your mind, the vast arcana of previous incarnations. aware, you shall emerge now as a god or goddess, they shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours on sight, eager to 25 awaken from the earth i walk, hidden in perception and form. as the last storm approaches, my name is thus revealed. lucifer shall the fires of heaven be brought down, by your gift of perception? shall all know from which clay becomes fire, and the profane are no longer. the wings of djinn beside that o

resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the myster

LUCIFERIAN SORCERY AND SET TYPHON

adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian concept of the adversary as a dual and necessary force. just

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be understood as suucin the united states of america on acid-free paper to all free thinkers, pas

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

l known creationism and intelligent design 5 cellular life. these are all facts, or in other words, these are all observations made with our eyes and instruments. but here, already, we can see that not all observational facts are of the same nature. for example, a falling pencil and a yellow sun are obvious to all equipped with eyesight. on the other hand, microbes cannot be seen with the unaided eye, and no humans have ever been to mars to check the claim that its atmosphere is not breathable. finally, dna is a molecule that must be isolated from living cells and characterized chemically. however, no one would challenge the claims that microbes and dna exist, and we are all confident that our space probes are built in such a way as to report accurately on the physical reality that exists

go over an example from the biological sciences. in the second half of the nineteenth century, french microbiologist louis pasteur theorized that microbes could be responsible for a large number of infectious diseases. he and his successors thus developed the germ theory of disease. originally, this theory was not well received. even prominent scientists doubted that germs invisible to the naked eye could cause diseases such as the plague and tuberculosis. today, nobody doubts that certain germs do cause disease. but how were these early scientists convinced that the theory was correct? to support their theory, pasteur and others first had to isolate and concentrate germs from diseased animals and then inject these concentrated germs into healthy animals. when these healthy animals develo

nce 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 the evidence of evolution reveals a universe without design [1986) we will show that this

ll living creatures are equipped with biological properties that must be just right and irreducibly complex for life to continue to exist. believers in id strongly imply biological perfection because, they claim, just one slightly out-of-place component of an irreducibly complex system would cause it to fail. examples usually invoked are the complex blood clotting system of mammals, the mammalian eye, the immune system, and bacterial flagella (these are used by bacteria to propel themselves swim in liquid environments. for neocreationists, none of these biological characteristics could have evolved from simpler ones because they are perfectly designed for the roles they play in nature. in other words, something perfect cannot evolve from something imperfect. for example, a structure such a

he immune system, and bacterial flagella (these are used by bacteria to propel themselves swim in liquid environments. for neocreationists, none of these biological characteristics could have evolved from simpler ones because they are perfectly designed for the roles they play in nature. in other words, something perfect cannot evolve from something imperfect. for example, a structure such as the eye, they say, must be perfect from the very beginning because an imperfect eye (without a retina, for instance) would be useless. the same goes for imperfect bacterial