Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

(supra, p. 18, whereby the herulian warriors were smitten before their enemies, i am inclined to trace up to "vvuotan: tanta super eos coelitus ira res^jcxit; and again: vae tibi, misera herulia, quae coeiestis domini flecteris ira! conf. egilssaga p. 305: reiffr se rogn ok osinn! wrathful see the gods and 0; and fornald. sog. 1, 501: grainr er ysr osinn, angry is 0. with you. victory was in the eyes of our forefathers the first and highest of gifts, but they regarded wuotan not merely as dispenser of victory; i have to show next, that in the widest sense he represented to them the god to whose bounty man has to look for every other distinction, who has the giving of all superior blessings; and in this sense also hermes (mercury) was to the greeks preeminently sctitcop idcov, giver of goo

his eyes, that was on them before' 5, 127: a)(kvv s' av rot cm oc^daxfioov exov, fj irplv etrijev, 6(f>p' ev 'yi'yvoiakrj'i ijfxep 6eov rjhe koi avspa. just so biarco, in saxo gram, p. 37, is unable to spy othin riding a white steed and aiding the swedes, till he peeps through the ring formed by the arm of a spirit- seeing woman: a medium that elsewhere makes the elfin race visible to the bleared eyes of man. in another way the gods, even when they showed themselves bodily, concealed their divine nature, by assuming the form of a human acquaintance, or of an animal. poseidon stept into the host, disguised as kalchas, ii. 13, 45, hermes escorted priam as a myrmidon warrior 24, 397, and athene the young telemachus as mentor, in the same way othin appeared as the chariot-driver bruno (p. 330

liepfer fldhtcn mir ein sell, da bi diu dritte saz (the third sat by; diu zerbrachz (broke it: daz was min unheil. but this seems borrowed from the eoman view of breaking off the thread (rumpat, p. 406, note. ottokar makes the schcpferi ains comperront cliier le coutel qu'il ouvlierent chi a metre. then before daybreak the fays depart to a meadow, their place of meeting, for they shun to meet the eyes of men by day. here we see plainly enough the close resemblance of these three fays to the three nonis. the french editor wrongly understands coutel of a cloth spread for the fay; the passage in burciiard of wonns removes all doubt. if maglore be a corruption of mandaglore, mandagloire, as the mandragora is elsewhere called, a close connexion may be established with alrune, ohun. morgue is sh

ne, is called valkyrja; and it is another most welcome coincidence, that the as. language has retained the very same term ivcelcyrie (wselcyrge, wselcyrre) to english such latin words as bellona, erinnys, alecto, tisiphone, and employs it even for parca and venefica. the cott. ms. vitell. a. 15 has a gloss' wtelcyrigean eagan, gorgoneus: this is translating the greek idea into an as. one; did the eyes of the wffilcyrigean instil horror like the gorgons' heads? i am quite safe in assuming an ohg. walachurid (walachurra; valahusjo would be the gothic form. at the end of the langobardian genealogy we find a man's name walcaiisus another name of the valhjrjur is on. valmeyjar (battle-maids, perhaps also the present norw. valdoger, which hallager 140^ says is guardian-spirit. again, they are ca

4 7 INITIATION CEREMONY

umber is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bright green cross above the violet cross and the numbers 4 and 7 within a circle and a square respectively left and right of its summit, and below the number 37, the numbers 27, 28 and 29 in bright green between narr

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, w

s ago, it was regarded as precious because it was the main preservative of food through the long winter months for early settlers around the globe. in formal magick, it represents the element of earth. in modern protective and banishing rituals, a salt circle is created to keep out harm. many of us still adhere to the old practice of throwing a pinch of spilt salt over our left shoulder 'into the eyes of the devil. salt was also added in the making of holy water to ward off evil and increase physical strength as well as powers of fertility. salt is still added to water in casting a triple circle in more formal magick. on a less formal level, small quantities of salt can be empowered and used for all kinds of domestic protection. to empower salt, pass a clear quartz or crystal pendulum over

ABRAMELIN1

e of such men as our author is always underrated, generally doubted; notwithstanding that like the writing on the wall at belshazzar s feast, their manifestation in the political and historical arena is like the warning of a mene, mene tekel, upharsin, to a foolish and undiscerning world. the full and true history of any adept could only be written by himself, and even then, if brought before the eyes of the world at large, how many persons would lend credence to it? and even the short and incomplete statement of the notable events of our author s life contained in the first book, will be to most readers utterly incredible of belief. but what must strike all alike is the tremendous faith of the man himself, as witnessed by his many and dangerous journeyings for so many years through wild a

ADEPTUS MINOR INITIATION

practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, a

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

n, it is hard to mention a genius who had a wife or mistress of even tolerable good character. if he had one, he would be sure to neglect her for a vampire or a shrew. a good woman is too near that heaven of reality which he is sworn to renounce! and this, i suppose, is why i am interested in the woman who has come to sit at the nearest table. let us find out her story; let us try to see with the eyes of her soul! v. she is a woman of no more than thirty years of age, though she looks older. she comes here at irregular intervals, once a week or once a month, but when she comes she sits down to get solidly drunk on that alternation of beer and gin which the best authorities in england deem so efficacious. as to her story, it is simplicity itself. she was kept in luxury for some years by a w

ALEISTER CROWLEY ACROSS THE GULF

ered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed! then i shook myself and went forth into the city of memphis, my face being veiled and my steps led by slaves. and there i went into the temples one by one; and i twitched aside my veil, whereat all men fell dead on the instant, and the gods tumbled from their places, and broke in pieces upon the floor. and i veiled myself, and went in

tion, and despair! the parting of the ways is come: the equinox of the gods is past. another day: another way. let them that hear me be abased before me! death, and desolation, and despair! then i pulled away my veil, and the cold lightnings of death shot forth, and the people of the city fell dead where they stood. save only one, a young boy, a flute-player, that was blind, and, seeing not those eyes of mine, died not. then to him i spake, saying "arise, summon the priests and the people, all that remain. and let them build a temple unto osiris the god of the dead, and let the dead be worshipped for ever and ever" page 30 gulf.txt this i said, and went out from the city with the two slaves that i had left in the gate, and we went unto nile, unto a cave by the bank of the river; and there

y fainting lips, every shudder of her soft strong body. i remember the jewelled coils of hair, how they stung like adders as they touched me; the sharp rapture of her pointed nails pressing me, now velvet-soft, now capricious-cruel, now (love-maddened) thrust deep to draw blood, as they played up and down my spine. but i saw nothing; by osiris i swear it! i saw nothing, save only the glare in the eyes of that lost soul that writhed upon the wheel. indeed, as the hangman took out the corpse, we fell back and lay there among the waste of the banquet, the flagons overturned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the white

nder nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic concealed from men. they were to fall before the eyes of men from their place, and little sewer-rats were to come and mock at them, no man avenging them, and they utterly careless, not striking for themselves. yet was there knowledge of them which an initiate might gain, though so much more difficult, immeasurably higher and more intimate. my life from this moment became highly concentrated upon itself. i had no time either for ascetic practices

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worship

iots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body which filled the raging, wicked serpent marduk shot between her jaw

ALEISTER CROWLEY BOOK OF THE LAW

re is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii,50: curse them! curse them! curse them! iii,51: with my hawk s head i peck at the eyes of jesus as he hangs upon the cross. iii,52: i flap my wings in the face of mohammed& blind him. iii,53: with my claws i tear out the flesh of the indian and the buddhist, mongol and din. iii,54: bahlasti! ompehda! i spit on your crapulous creeds. iii,55: let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! iii,56: also for beauty s sake and

ALEISTER CROWLEY LIBER 777

spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gent

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

d satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and wri

body of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular, the phantoms of the astral plane. 144 there is some sort of vague and indeterminate relation between the astrals and the materials; and it is possible, with great experience, to deduce facts about material things from the astral aspect which they present to the eyes of the body of light<planes; as in the case of an anglo-indian's liver and this temper. the relation appears "vague and indeterminate" only in so far as one happens to be ignorant of the laws which state the case. the situation is analogous to that of the chemist before the discovery of the law of "combining weights, etc> th

two, you begin by imagining a shape resembling yourself standing in front of you. do not say "oh, it's only imagination" the time to test that is later on, when you have secured a fairly clear mental image of such a body. try to imagine how your own body would look if you were standing in its place; try to transfer your consciousness to the body of light. your own body has its eyes shut. use the eyes of the body of light to describe the objects in the room behind you. don't say "it's only an effort of subconscious memory. the time to test that is later on. as soon as you feel more or less at home in the fine body, let it rise in the air. keep on feeling the sense of rising; keep on looking about you as you rise until you see landscapes or beings of the astral plane. such have a quality al

anish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least make

ALEISTER CROWLEY MAGICK WITHOUT TEARS

all government departments. the minimum of organization is desirable; all artificial doctrinaire multiplication of works which produce no wealth is waste; and for many reasons (some absurd, like "social position) tend to create fresh magic without tears get any book for free on: www.abika.com 278 unnecessary necessities. ad infinitum, like the fleas in the epigram! when laws are reasonable in the eyes of the average man, he respects them, keeps them, does his best to maintain them; therefore a minute police force, with powers strictly limited, is adequate to deal with the almost negligibly small criminal class. a convention is laudable when it is convenient. when laws are unjust, monstrous, ridiculous, that same average man, will he-nill he, becomes a criminal; and the law requires a tchek

ALEISTER CROWLEY MEDITATION

moses saw, the image of the most high. this lamp hangeth above the altar, it hath no support from below; its light illumines the whole temple, yet upon it are cast no shadows, no reflections. it cannot be touched, it cannot be extinguished, in no way can it change; for it is utterly apart from all those things which have complexity, which have dimension, which change and may be changed. when the eyes of the magus are fixed upon this lamp naught else exists. the instruments lie idle on the altar; that light alone burns eternally. the divine will that was the wand is no more; for the path has become one with the goal. the divine understanding that was the cup is no more; for the subject and object of intelligence are one. the divine reason that was the sword is no more; for the complex has

" which lies between the material and the spiritual. one may now devote a little attention to the consideration of this "plane" about which a great deal of nonsense has been written. when a man shuts his eyes and begins to look about him, at first there is nothing but darkness. if he continues trying to penetrate the gloom, a new pair of eyes gradually opens. some people think that these are the "eyes of imagination" those with more experience understand that this truly represents things seen, although those things are themselves totally false. as first the seer will perceive gray gloom; in subsequent experiments perhaps figures may appear with whom the seer may converse, and under whose guidance he may travel about. this "plane" being quite as large and varied as the material universe, on

ALEISTER CROWLEY SEPHER SEPHIROTH

*mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed them myhl) mt) krbyw 766 they of the world *mlw( ymy 767 the elders (deut. 21:19 *mynqz demons; injurers *myqyzm 768 coppery, brassy yt#xn the high priest *lwdg nhk 770 going forth (said of the eyes of hwhy; lit. fem. gwanderers h) tw++w#m unfruitful, barren trq( strengthening *nykm a name of god *n( points, pricks, dots *mydwqn giants *mylpn thine enemy *kr( 771 the bearded countenance: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure, del

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

' because it makes every man his own god. we may then take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuith. al iii,50 "curse them! curse them! curse them" al iii,51 "with my hawk's head i peck at the eyes of jesus as he hangs upon the cross" the new comment we are to consider carefully the particular attach of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them. thus it is the eyes of 'jesus- his point of view- that must be destroyed; and this point of view is wrong because of his magical gestur

a woman is 'pure, modest, delicate, aesthetically beautiful and morally exalted, ethereal and unfleshly, though in fact they know her to be lascivious, shameless, coarse, ill-shapen, unscrupulous, nauseatingly bestial both physically and mentally. the advertisements of "dress shields" perfumes, cosmetics, anti-sweat preparations, and "beauty treatments" reveal woman's nature as seen by the clear eyes of those who would lose money if they misjudged her; and they are loathsomely revolting to read. her mental and moral characteristics are those of the parrot and the monkey. her physiology and pathology are hideously disgusting, a sickening slime of uncleanliness. her virgin life is a sick ape's, her sexual life a druken sow's, her mother life all bulging filmy eyes and sagging udders. these

ALEISTER CROWLEY EQ I 1

gs beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding

rtist. if you can make people see the world as calude saw it and as i see it, you can go on to make them see it as rembrandt saw it and velasquez. you can make the dullards understand life as the greatest have understood it. but that is impossible' he added, his face falling 'that is only a dream. you have got my real eyes, therefore you can force others to see as i see; but you have not the real eyes of rembrandt, or velasquez, or titian; you have not the physical key to the souls of the great masters of the past; and so your work can only apply to the present and to the future. but that is enough, and more than enough' he added quickly 'go on: there are millais' eyes to get too; and corot's in france, and half a dozen others; and glad i shall be to put you on the scent. you will do wonde

jesus shall we have the rationalist accepting as truth the word of darwin. but what of the true man of science? say you; those doubting men who silently work in their laboratories, accepting no theory, however wonderful it may be, until theory has given birth to fact. we agree- but what of the magi? answer we; the few fragments of whose wisdom which escaped the christian flames will stand in the eyes of all men as a wonder. it was the christians who slew the magic of christ, and so will it be, if they are allowed to live, qualities of character he as singularly defective- if indeed he were hypocrite, adulterer, eccentric, or lunatic. home we come again, then, to the old and last resort of certitude- namely the common assent of mankind, or of the competent by instruction and training among

e sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails wriggled on the ground, and the pink brains bubbled out their blood. then both are silent, for a great awe fills them, and they crouch trembling amongst the hemlock and the foxgloves. a little while and she arises, and, pulling her black hood over her head, sets out alone through the trackless forest, h

d blasts of fire pour from my nostrils, and bathe the land of dreams in the radiance of my glory. and in the west the lid of mine eye drops- down smites the night of reckoning and destruction, that night of the slaughter of the evil, and of the overthrow of the wicked, and the burning of the damned. robed in the flames of my mouth, i compass the heavens, so that none shall behold me, and that the eyes of men shall be spared the torture of unutterable light "devourer of millions of years" is my name "lord of the flame" is my name; for i am as an eye of silver set in the heart of the sun. thou spreadest the locks of thine hair before thee, for i burn thee; thou shakest them about thy brow, so that thine eyes may not be blinded by the fire of my fury. i am he who was, who is, and who will be;

web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the firs

wanton, yet though filled with all the itchings of lust, she must in no wise forfeit the purity of her virginity; for the foundations of the temple are indeed set between day and night, and the scaffolding thereof is as an arch flung between heaven and hell. for if she who is a virgin become but as a common strumpet, then she indeed falls and rises not, becoming in her 217 fall but a clout in the eyes of all men, a foul rag wherewith to sop up the lusts of flesh. so, verily, if she who being a courtesan, becometh as an untouched virgin, she shall be considered as a thing of naught, being both sterile and loveless; for what profit shall she be to this world who is the mother of unfruitfulness? but she who is both crimson and white, a twisted pillar of snow and fire, soothing where she burne

ecame as a daughter of this world, as a child of god begotten in the heart of man. and her hair swept around and about me, in clouds of gold, and rolled over me, as sunbeams poured out from the cups of the noon. her cheeks were bright with a soft vermilion of the pomegranate mingling with the whiteness of the lily. her lips were half open, and her eyes were deep, passionate, and tremulous, as the eyes of the mother of the human race, when she first struggled in the strong arms of man; for i was growing strong in her strength, i was becoming a worthy partner of her glory. then she clung to me, and her breath left her lips like gusts of fire mingled with the odours of myrtle; and in mine arms she sang unto me her bridal song "come, o my dear one, my darling, let us pass from the land of the

ALEISTER CROWLEY EQ I 5

le-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it smite down the mountains! let us not see it! cover we our eyes, lest we see the end of man. close we our ears, lest we hear the cry of woman. let none speak of it: let none write it: i, i am troubled, my eyes are moist with dews of terror: surely the bitterness of death is past. and i turned me to

ause i lie in speaking his thoughts. he goes on, nothing stops him; and the muttering comes so fast that i cannot hear him at all. now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence. and the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more visible. i seek to go up close to the throne, and i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless; for there are two more signs necessary. i

reth a great host of angels. their backs are turned towards me, but i can see how tremendous are their arms, which are swords and spears. they have wings upon their helmets and their heels: they are clad in complete armour, and the least of their swords is like the breaking forth of a tremendous 87 storm of lightning. the least of their spears is like a great water-spout. on their shields are the eyes of tetragrammaton, winged with flame- white, red, black, yellow and blue. on their flanks are vast squadrons of elephants, and behind them is their meteor- artillery. they that sit upon the elephants are armed with the thunderbolt of zeus. now in all that host there is no motion. yet they are not resting upon their arms, but tense and vigilant. and between them and me is the god shu, whom bef

s changed. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of love is but a letter of the alphabet of love. now, there is a mystery in the word logos, that containeth the three letters whose analogy hath been shown in the lower heavens, samech, and lamed, and gimel, that are 93, which is thrice 31, and in them are set the two eyes of horus (ayin means an eye) for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth the water of life upon her head, whence it floweth to fructify the earth. but now the whole aethyr is the most brilliant peacock blue. it "is" the universal peacock that i behold. 118

set his forehead against the house, and it shall fall. for all these things are the toys of the magician and the maker of illusions, that barreth the understanding from the crown. o thou that hast beheld the city of the pyramids, how shouldst thou behold the house of the juggler? for he is wisdom, and by wisdom hath he made the worlds, and from that wisdom issue judgements 70 by 4, that are the 4 eyes of the double-headed one; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world. 142 and satan is worshipped by men under the name of jesus; and lucifer is worshipped by men under the name of brahma; and leviathan is worshipped by men under the name of allah; and belial is worshipped by men under the name of buddha (this is the meaning o

hou put thine arms about her neck, and ask for understanding; for thou hast all these, and they avail thee not. despair! despair! then i took the flaming sword, and i let it loose against typhon, so that his head was cloven asunder, and the black triangle dissolved in lightnings. 157 but as he parted his voice broke out again: nor canst thou win her with the sword, for her eyes are fixed upon the eyes of him in whose hand is the hilt of the sword. despair! despair! and the echo of that cry was his word, which is identical, although it be diverse: nor canst thou win her by the serpent, for it was the serpent that seduced her first. despair! despair (yet he cried thus as he fled) i am leviathan, the great lost serpent of the sea. i writhe eternally in torment, and i lash the ocean with my ta

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w. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep

we work; very well then; science is a part of this series, and so is magic, and so are cows and angels, and so are landscapes, and so are visions; and the difference between these existences is the difference which lies between a cheesemonger and a poet, between a blind man and one who can see. the clearer the view the more perfect the view; the clearer the vision the more perfect the vision. the eyes of a hawk are keener than those of an owl, and so are a poet's keener than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it must

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ed them instantly in the two big holes of which i have spoken already. the result was immediate. the plants began growing and growing, blossoming in many parts of their stalk, and their odour delighted my nostrils. but this meant no peace for me. the two females, truly, shrank from me, but my senses were speaking in a rough way. they sat at the other end of the oasis; and looked on with wide-open eyes of delight as the two sweet and scented plants continued to grow. i could not detach my sight from the girls, and for the first time my ear did not perceive the music of the two compartments. it seemed to me as if there were two personalities in me, one simple and natural, as it becomes a wood cover, the other complex and full of passions, as if i were really the man whom i knew to be no more

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nd, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended because i hate the veil of words that hides the face of the beloved; and those who are offended because my passion for the beloved is too virile and eager to suit their awe; perhaps they forget that passion means suffering. but let them know that my beloved is mine and i am his; he feedeth among the lilies. 10 liber o vel manvs et sagittae svb figvra

anish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least make

ably; it is perhaps best to begin in the dark. imagine as strongly as possible your own figure standing in front of you. transfer your consciousness to that figure, so that you look down upon your physical body in the chair. this is usually the one difficulty) feeling perfectly at home in your imagined body, let that body rise through the air to a great height. stop. look around you. probably the eyes of your "astral" body will be closed. it is sometimes difficult to open them. you will then perceive all sorts of forms, varying as you travel about. their nature will depend almost entirely on your power of control. some people may even perceive the phantoms of delirium and madness, and truly go mad from fear and horror. let the "astral" body return and sit down, coinciding with the physical

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ment and a guard. o thou, binah, ihvh alhim, aima, ama, lady of darkness and of mystery; moon of the conceal d; divine light that rulest in thine own deep gloom: thy power i invoke. come unto me and dwell within me, that i also may have poser and control, even i, over this shroud of darkness and of mystery. and now i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of all men, from all things of sight and sense, in this my present purpose: which is. o binah, ihvh alhim, ama, aima, thou who art darkness illuminated by the light divine, send me thine archangel tzaphquiel, thy legions of aralim, the mighty angels, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of dark

darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, who hast well served my purpose, that thou now depart unto thine ancient ways. but be ye very instant and ready, when i shall again call ye, whether by a word or a will, or by this great invocation of your powers, to come quickly and forcibly to my behest, again to shroud me from the eyes of men! and now i say unto ye, depart in peace, and with the blessing of god the vast and shrouded one: and be ye very ready to come when ye are called! it is finished! 278 these rituals being completed, p. left mexico d.f, and in the first days of the new year of 1901 he journeyed to ixtaccihuatl. some time before this he had been joined by his friend d.a, and with him he travelled to colima

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onstitution of a person who can persuade himself that the best athletic training is stark starvation, that tobacco is poison, alcohol fatal in doses of three drops, and the use of the reproductive faculties under any circumstances tantamount to suicide "la grande hyst rie" i say, is sufficient to explain anything. a sufferer is capable of assisting the medium to cheat, and of throwing dust in the eyes of his fellow-observers, entirely unconscious that he is doing so, under the spell of his morbid perversity. we hope shortly to publish studies, not of the phenomena alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenom

ed the furies to play havoc with my brains i received the following letter; and that is why i know so much. for the very reason of its strangeness i felt at once that it could be the work of no practical joker. the mysterious part of the adventure can, i believe, be solved without much difficulty "dear sir" it ran "you do not know me; but i know you. i have followed you through the world with the eyes of my spirit. i once saw in the window of a paris photographer a portrait of yours which arrested my attention, and since that day your personality has been the constant, though not unpleasant, obsession of my life. i am perfectly acquainted with you and your life, your work and moods and ways of living. i came to england a few weeks ago and i saw you. to-day i write. i am aware that you are

but as the glimpse of a rainbow through a storm of blinding snow. 10. o thou steel-girdered mountain of mountains, thou crested summit of majesty! yea, as i climb thy grandeur, i find i have but surmounted one mote of dust floating in a beam of thy glory. 11. o thou empress of light and of darkness, thou pourer-forth of the stars of night! yea, as i gaze upon thy countenance, mine eyes are as the eyes of a blind man smitten by a torch of burning fire. 12. o thou crimson gladness of the midnight, thou flamingo north of brooding light! yea, as i rise up before thee, my joy is but as a raindrop smitten through by an arrow of the western sun. 13. o thou golden crown of the universe, thou diadem of dazzling brightness! yea, as i burn up before thee, my 11 light is but as a falling star between

ighty one, thou creator of all things, i renounce unto thee the goatish ache of the years, and the cryptic books, and all the majesty of their enshrouded words; so that i may be entangled in thy wordless wisdom, and be consumed in the unutterable joy of thine everlasting rapture. 14 10. o my god, thou mighty one, thou creator of all things, i renounce unto thee the wine-cups of merriment, and the eyes of the wanton bearers, and all the lure of their soft limbs; so that i may be made drunk on the vine of thy splendour, and be consumed in the unutterable joy of thine everlasting rapture. 11. o my god, thou mighty one, thou creator of all things, i renounce unto thee the hissing of mad waters, and the trumpeting of the thunder, and all thy tongues of dancing flame; so that i may be swept up i

ills, so that they may chaunt forth the glory of thy name. 5. o glory be to thee, o god my god; for i behold thee in the stars and meteors of night: thou has caparisoned her grey coursers with moons of pearl, so that they may shake forth the glory of thy name. 6. o glory be to thee, o god my god; for i behold thee 22 in the precious stones of the black earth: thou hast lightened her with a myriad eyes of magic, so that she may wink forth the glory of thy name. 7. o glory be to thee, o god my god; for i behold thee in the sparkling dew of the wild glades: thou hast decked them out as for a great feast of rejoicing, so that they may gleam forth the glory of thy name. 8. o glory be to thee, o god my god; for i behold thee in the stillness of the frozen lakes: thou hast made their faces more d

o reclinest not upon the waggon of night; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou god of the nothingness of all things! thou who art neither the starry eyes of heaven; nor the forehead of the crown d morning: o thou who art not perceived by the powers of the mind; nor grasped by the fingers of silence or of speech! i deny thee by the powers of mine understanding; robe me in the unity of thy might, and speed me into the blindness of thine all-pervading nothingness; for thy art all and none of these in the fullness of thy not-being. 33 9. o thou go

toil do i descry the golden harvest of thine effulgence. 5. o woe unto me, my god, woe unto me; for all the hope 45 of my heart hath been ravished as the body of a virgin that is fallen into the hands of riotous robbers. yet in the outrage of mine innocence do i disclose the clear manna of thy purity. 6. o woe unto me, my god, woe unto me; for all the passion of my love is mazed as the bewildered eyes of a youth, who should wake to find his belov d fled away. yet in the crumpled couch of lust do i behold as an imprint the sigil of thy name. 7. o woe unto me, my god, woe unto me; for all the joy of my days lies dishonoured as the spangle-veil'd virgin of night torn and trampled by the sun-lashed stallions of dawn. yet in the frenzy of their couplings do i tremble forth the pearly dew of ecs

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ul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker

not without a certain admiration that i once listened to the paradox of an officer who told me of the cruel operation undergone by a french general at el-aghouat, and of which, despite chloroform, he died. this general was a very brave man, and even something more: one of those souls to which one naturally applies the term "chivalrous" it was not, he said to me, chloroform that he needed, but the eyes of all the army and the music of its bands. that might have saved him. the surgeon did not agree with the officer, but the chaplain would doubtless have admired these sentiments. it is certainly superfluous, after all thee considerations, to insist upon the moral character of hashish. let me compare it to suicide, to slow suicide, to a weapon always bleeding, always sharp, and no reasonable p

flecked, like moonlight on a misty sea, whose lifting surfaces reflect a sombre, ever-changing radiancy. i would compare the dusk, soft-stealing perfume of her hair to breezes on a southern summer eve, when the night-scented stock hangs drowsing on the air. its languid incense bids me half believe i pass the dreamy day in reveries, by some sleep-haunted shore of the hesperides. oh, the deep, dark eyes of her, half slumbrous depths of heavy lidded calm: there's naught i prize of her more than the shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred b

ve fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. what are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? to the blind worm, the sun is as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred million years after that_ who cares! senses may come and go, and the five may become ten, and the ten twenty, so that the beings of that last far-off twilight may differ from us, as we differ from the earthworm

in the twinkling of an eye. nay! for time will burst as a bubble between your lips; and, seeing and understanding, space will melt as a bead of sweat upon your brow and vanish! dare to will and will to know, and you will become as great as, and even greater than, apollonius, flamel or lully; and then know to keep silence, lest like lucifer you fall, and the brilliance of your knowledge blind the eyes of the owls that are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light. the great seeming miracles of life pass by unheeded. birth and generation are b

about the supernatural, the supernormal, the superterestrial, the superhuman, and all the other superficial superfluities of superannuated supernumeraries, as if this poor juggler were some kind of magician who could enter their thick skulls and steal their sorry thoughts, whilst all the time he is at the old game of picking their greasy pockets. miracles are but the clouds that cloak the dreamy eyes of ignorant men. therefore let us once and for all thunder forth: there are no miracles for those who wake; miracles are for the dreamers, and wonders are as bottled bull's-eyes in a bun-shop for penniless children. beauty alone exists for the adept. everywhere there is loveliness_ in the poppy and in the dunghill upon which it blows; in the palace of marble and in the huts of sunbaked mud wh

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g the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheath, concealed from view, but ever ready to hand. he did not display his weapon to the wanton, neither did he brandish it before the 195 eyes of the gilded courtezan- babylon, thou harlot of the seven mansions of god's glory! but he kept it free from rust, sharp and glittering bright, so that when the time came wherein he should be called upon to use it, it might leap forth from its sheath like a flash of lightning from betwixt the lips of god, and slay him who had ventured to cross his path, silently, without even so much as grati

rk (also of white-hot iron, thrust it into my writing side, and hurled me shrieking into the fiery cradle. i sought in my torture to scale the bars; they slipped from my grasp and under my feet like the smoothest icicles. through increasing grades of agony i lay unconsumed, tossing from side to side with the rocking of the dreadful engine, and still above me pealed the chant of blasphemy, and the eyes of demoniac sarcasm smiled at me in mockery of a mother's gaze upon her child "let us sing him" said one of the fiends to the other "the lullaby of hell" the blasphemy now changed into an awful word-picturing of eternity, unveiling what it was, and dwelling with raptures of malice upon its infinitude, its sublimity of growing pain, and its privation of all fixed points which might mark it int

ferno of industrialism. so also thompson, impotent from abuse of opium, reviles shelley and byron for virility "o che sciagura essere senza cog- dirt, dogma, drugs! what wonder and what hope lies in the soul of man if from such ingredients can be distilled such wine as "the dream tryst" requiescat in pace. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, who sat cross-legged around his incense-bowl. his lips parted in that unapeable grin of his, and he stopped his nostrils awhile

ve to drink- or to murder, but she had not done so; she had only driven some of them to suicide, and some even to the loss of their self-respect. the man who stole eyes was one of these. without going into their respective or joint history let it be simply recorded that the proud collector of ocular jewels made present to the lady of a pair of magnificent ear-rings- which were none other than the eyes of little ljubov set in gold. when the lady came to stay at the country house on the outskirts of the village, she wore her jewels. the simple peasants fell to gossip. the eyes they took for two weird precious stones resembling lapis lazuli. one of them spoke of his meeting with the lady before poor blind little piotr, who listened intently. i will now, my friends, give you- nay, lend you- a

re feasting his lips at last with murderous kisses on the flesh of his latest mistress in the secret peace of his terrible bridal chamber. all around the vault are hung great blue-black carpets of shadow, and the floor is damp, and wriggling with the spawn of low life. let us look into the coffin of the beautiful dead woman, look into it as we would have strangers look into our own with the child eyes of fancy and imagination, rather than with the cold and scaly eyes of knowledge. only to vulgar and brutish eyes is there any horror, for 317 the sweet process of life is at work in every cell and particle of the dead. truly, there is no such thing as death. lips grown tired of speech, and outhonied of the honey of all kisses fade and whisper away into something else. the crude utterances of

320 "much have i looked upon- i, the now crawling, damp and sightless evidence of her sight "i am her eyes "empires shone in me: suns set, moons arose, and were drowned like lovely naiads in the waters of the sky. i knew wild flowers so beautiful, that one dared not touch them lest their beauty start to mere ugly life "i am that quiver of fragile and delicious expectation that shone in the virgin eyes of here when. o happy hour "i am that greediness, that terrible woman's greediness, fierce as drought, relentless as death, which devours its own portion in the feast of life "and i too, like her mouth, witness to it that she was evil. the senses are the person in so much as they are the sweet janitors to all that come and go. through our five portals life only flows, and the flavour of its t

stained you. the eye looks at the world, and the world looks at the eye, and though each learns from the other, it is not often an even bargain and exchange" then, as the heart-worm ceased to speak, the other two, the eye-worm and the mouth-worm, drew closer to where during all his talking they had been magnetically moved. and all those years which they had passed unconsciously as the lips or the eyes of a woman became suddenly revealed, most vividly different to them. they could not speak, the two detractors, for they had learnt the wisdom and merit of sin. they knew that good and evil are the same thing, that in a world of illusion he who has the most illusions is the richest man, that to be wise unto ignorance is the fairest counsel, that they knew nothing and yet all, that. and the hea

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a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming

it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers throug

e hell's? what fury guides the maniac beast without a rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of

m, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scy

" sir palamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs- old pagan fables run to seed

ne! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats- a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on- and on- and on- with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain, thrown in a thousand tourney-justs; still he raves on in reason-strain with senseless "oughts" and fatuous "musts "all the delusions (argueth the ass "all uproars, surely rise from that curst me whos

ALEISTER CROWLEY EQUINOX EQ I 4

y 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight and of his following the questing be

pon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste place

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

nd 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 think. we stand aside from ourselves and anxiously or fearlessly watch and criticize our lives. there are two persons in us- the thinker (or the worker) and the seer. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with the subtle vibrator- the seer himself. we hav

ic, and according to how it was accomplished, when once again it becomes dynamic, is its resultant effect. thus a good action produces a good reaction, and a bad one a bad one. this presupposes a code of morals, furnished by what?210 we cannot call it atman, conscience, 131 of soul; and a selecting power, which however is strenuously denied by the rigid law of cause and effect. however the mental eyes of the vast majority of his followers were not so clear as to pierce far into the darkness of metaphysical philosophy, and so it happened that, where the idealism of the ved nta had failed the realism of buddhism succeeded.211 this denial of a universal atman, and a personal atman, soon brought the ethical and philosophical arguments of gotama up against a brick wall (kant's" priori. as we ha

ALEISTER CROWLEY EQUINOX EQ I 6 2

ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fa

burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreo

yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosial moon! arise on my desert of sorrow, that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human

ALEISTER CROWLEY EQUINOX EQ I 6

r lips rather sheered than smiled, rather gloated than sneered. one instinctively muttered the word "cannibal" she had a perfect and perverse enjoyment of life, a perfect and perverse contempt of life; the contempt of the philosopher, the enjoyment of the wallowing pig. procus e grege epicuri. this much edgar rolles smelt rather than saw; for as he turned to her, he caught her eyes. they were the eyes of an enthusiast, of a saint, of an ascetic- but of a saint who, strong in his agony through faith and hope and love, still endures the dark night of the soul "you shall lunch with me, nice boy (she said "and beg my pardon for your stumble, and pay for your lunch by telling me what drives you mad with laughter at the sight of the pantheon. is it 'l'homme aux trois sous" for so the irreverent

ALEX SANDERS THE KING OF THE WITCHES

to enter the couple and make them one. the man and woman now represent the sun and the moon, 150 and as mortals are not supposed to witness the sun and the moon in conjunction-hence the fear in olden times of watching an eclipse-the elder must keep his back to them and walk round the circle and out of the room while the couple remain within the circle. the couple have sexual relations and, in the eyes of the witches, this is just as much a marriage as the handfasting ceremony. after half an hour or so, the couple wash and dry themselves with the consecrated water and towels left in the circle, put on the new robes awaiting them, and call in the rest of the coven for the mass. 151 pptnbtx j) t!cbt agit of atttr witches believe that matter exudes emanations that can affect people in the way

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

koot humi, who is also very well known in the occident, and has many pupils everywhere, is of kashmiri origin, though the family originally came from india. he is also an initiate of high degree, and is upon the second, or the love-wisdom ray. he is a man of noble presence, and tall, though of rather slighter build than the master m. he is of fair complexion, with golden-brown hair and beard, and eyes of a wonderful deep blue, through which seem to pour the love and the wisdom of the ages. he has had a wide experience and education, having been originally educated at one of the british universities, and speaks english fluently. his reading is wide and extensive, and all the current books and literature in various languages find their way to his study in the himalayas. he concerns himself l

n these visions one great purpose underlies them all, the revelation of essential unity and the unveiling of those inner relationships, which, when known, will tend ever more fully to swing the initiate into the line of self-abnegating service, and which will make of him one who works towards synthesis, towards harmony, and towards a basic unity. during the initiation ceremony, the opening of the eyes of the initiate to see and realise, divides itself into three parts, which are nevertheless parts of one process: 1. the past sweeps before him, and he sees himself playing many parts, all of which are realised to be but the gradual bringing of his forces and capacities to the point where he can be of service to and with his group. he sees and identifies himself according to the particular in

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

counsel or of advice, so that three basic ideas are brought out: the attainment of success through the agency of the mind, the achievement of perfection, the taking of counsel, and the utilization of all channels of information in order to gain knowledge. this is fundamentally the meaning of patanjali when he uses the expression translated "spiritual reading" it really signifies reading with the eyes of the soul, with the inner vision alert to find out that which is sought. it is realized that all forms are only symbols of an inner or spiritual reality, and spiritual reading involves the development of the faculty of "reading" or seeing the life aspect which the outer form veils and hides. this will be found to apply equally to a human form as to any other form in nature; all forms veil a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

centre of human life, the integrating group of new world servers must meet therefore a very real need. their work must primarily be to keep such a close link with the soul of humanity made up of all souls on their own level of being through their own organised soul activity that there will always be those who can "work in the interludes" and so keep the plan progressing and the vision before the eyes of those who cannot as yet themselves enter into the high and secret place. they have, as i oft times have said, to learn to work subjectively, and this they must do in order to preserve in this cycle of activity and exoteric expression the power, latent in all, to withdraw into the centre. they constitute the door, speaking symbolically. capacities and powers can die out for lack of use; the

by the ego from the mental plane and is spoken of as the "sword of cold blue steel" 2. the sword of renunciation, or that double-bladed axe which the chela willingly applies to anything he considers as likely to hold him back from his goal. it is applied primarily to the things of the physical plane. 3. the sword of the spirit is that weapon which in the hands of the disciple cuts down before the eyes of the group he is serving the obstacles which stand in the way of group progress. it is only wielded safely by those who have trained their arms to wield the other swords and in the hands of an initiate is a most potent factor. the old commentary to which reference has been oft times made says "the steel is needed for the transmission of the fire. when the force of the inner man is coupled w

ith the second of these two basic realities, and for it the life of the etheric body and the force which governs the animal or material nature are the prime expression of truth. yet the animal is beginning to sense dimly the world of illusion and possesses certain psychic powers and senses which recognise yet fail to interpret the astral plane. the veil of illusion is beginning to fail before the eyes of the animal but it knows it not. the human being has wandered for ages in the world of illusion, for it is of his own creating. yet man in his turn, from the standpoint of consciousness, has contact with both the realities and learns little by little to dissipate the illusion by the steady growth of the radiant light of the soul. may i pause here to remind you that duality is only a stage o

aks; the lightning flashes in the sky. but as the rain pours down, it dissipates the mist, it washes clean the form and clears the atmosphere "thus forms are seen and sounds are heard, though dim as yet, for loud the thunder roars and heavy is the sound of failing rain. but now the sky is seen; the sun breaks forth and in between the drifting clouds, expanses of the blue of heaven cheer the tired eyes of the disciple "let the magician stand upon the mountain top. beneath him in the valleys and the plains, water and streams and clouds are seen. above him is the blue of heaven, the radiance of the rising sun, the pureness of the mountain air. each sound is clear. the silence speaks with sound" then come the highly significant phrases which give the picture of the consummation "let the magici

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

all forms, and no son of god lies separated from that mutable process as yet. as long as he is in form he cannot know what life is, though, when he has attained certain steps and can function on the higher planes of the system in full awareness, he can begin to glimpse that awful reality. certain great initiates, down the ages, have fulfilled their function of revealers, and have held before the eyes of the pioneering disciples of life the ideal of oneness and of unity. it has nevertheless been a matter of shifting the focus of attention progressively out of one form into another, and thus, from a higher standpoint getting a fresh glimpse of a possible truth. each age (and the present is no exception) has believed its grasp of reality and its sensitivity to the inner beauty to be greater

sychological condition which can best be described as one of "divine lucidity. the work of the psyche, and the goal of the true psychology, is to see life clearly, as it is, and with all that is involved. this does not mean conditions and environment, but life. this process was begun in the animal kingdom, and will be consummated in the human. these are described in the old commentary as "the two eyes of deity, both blind at first, but which later see, though the right eye sees more clearly than the left. the first dim indication of this tendency towards lucidity is seen in the faculty of the plant to turn towards the sun. it is practically non-existent in the- 160- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust mineral kingdom. divisions. first, t

er. in man, god the father has hidden the secret of life; in man, god the son has secreted the treasures of wisdom and of love; in man, god the holy spirit has implanted the mystery of manifestation. humanity, and humanity alone, can reveal the nature of the godhead and of eternal life. to man is given the privilege of revealing the nature of the divine consciousness, and of portraying before the eyes of the assembled sons of god (at the final conclave before the dissolution) what has lain hidden in the mind of god. hence the injunction before us today (in the words of the great christian teacher) to possess in ourselves "the mind of christ" this mind must dwell in us and reveal itself in the human race in ever greater fullness. to man is given the task of raising matter up into heaven, an

and begin to approximate its true function and to fulfill its long-seen destiny. one point it might be of interest here to note. during the period of the activity of the sixth ray the fraternity fell into a crystallised and sectarian attitude, along with the many other grouped circles. it fell also into the snare of materialism, and the outer form has for centuries been of more importance in the eyes of masons than the inner spiritual meaning. the symbols and the system of allegories have been emphasized, whilst that which they were intended to convey and to reveal to the initiated has been quite forgotten. also, the trend of the attention of a lodge of masons, and the main emphasis, has been potently placed on the function and place of the w.m, and not upon the inner significance of the

psychological condition which can best be described as one of "divine lucidity. the work of the psyche, and the goal of the true psychology is to see life clearly, as it is, and with all that is involved. this does not mean conditions and environment, but life. this process was begun in the animal kingdom and will be consummated in the human. these are described in the old commentary as "the two eyes of deity, both blind at first, but which later see, though the right eye sees more clearly than the left. the first dim indication of this tendency towards lucidity is seen in the faculty of the plant to turn towards the sun. it is practically non-existent in the mineral kingdom. divisions. first, the higher animals and the domestic animals, such as the dog, the horse and the elephant. second

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

erience is concerned. we sense dimly and distantly its wonder and its finality. we have not yet, as a race, passed through the new birth; the jordan experience is only attained as yet by the few. it is the rare and developed soul which has climbed the mountain of transfiguration, and there seen and met with god in the glorified person of jesus christ. we have looked on at this episode through the eyes of others. peter and james and john, through another apostle, matthew, have told us about it. we remain as onlookers, but it is an experience in which we shall some day share. this we have forgotten. we have taken to ourselves the language of the fourth great event in christ's life, and many of us have attempted to share and enter into the meaning of the crucifixion. we have looked on at the

however, are dealing with the working out by a man of his soul's salvation, and the constant paying of the price which the ignorant pay for mistakes made and so-called sins committed. a man who deliberately sins against light and knowledge is rare. most "sinners" are simply ignorant "they know not what they do" then christ turned to a sinner, to a man who had been convicted of wrong-doing in the eyes of the world and who himself recognised the correctness of the judgment and of his punishment. he stated that he received the due reward of his sins, but at the same time there was something in the quality of jesus which arrested his attention and forced from him the admission that this third malefactor had "done nothing amiss" the factor which accorded him admission into paradise was a two-f

fice can the fact of immortality and its true meaning be revealed to us. how christ rose, what were the processes undergone, in exactly what body he appeared, we cannot tell. we are assured by the apostles that it resembled the one he had previously employed, but whether it was the same body miraculously resurrected; whether it was his spiritual body, which appeared to be the same to the physical eyes of those who loved him, or whether he had constructed an entirely new body on the same general lines as the previous one, it is not possible for us to say; neither is it possible for us to be confident that the vision of the disciples was not supernormal or that, through the intensification of his expressed divinity, christ had so stimulated their inner vision that they saw clairvoyantly, or

the eternal values, which is the distinguishing feature of the man who is ready to take the necessary steps to demonstrate his spiritual life and to function as an immortal. then the resurrection which lies ahead of him, and which christ expressed, is seen to be something different from what had earlier been supposed. the following definition of the true resurrection, as it begins to dawn on the eyes of the man who is awakening to the glory of the lord within his own heart and immanent in every form, finds place "the resurrection is not the rise of the dead from their tombs but the passage from the death of- 155- from bethlehem to calvary copyright 1998 lucis trust self-absorption to the life of unselfish love, the transition from the darkness of selfish individualism to the light of univ

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

psychology ii copyright 1998 lucis trust energies. he still pursues this way" the direction of ray vii "under an arch between two rooms, the seventh magician stood. one room was full of light and life and power, of stillness which was purpose and a beauty which was space. the other room was full of movement, a sound of great activity, a chaos without form, of work which had no true objective. the eyes of the magician were fixed on chaos. he liked it not. his back was towards the room of vital stillness. he knew it not. the arch was tottering overhead. he murmured in despair 'for ages i have stood and sought to solve the problem of this room; to rearrange the chaos so that beauty might shine forth, and the goal of my desire. i sought to weave these colours into a dream of beauty, and to har

te, not love of being loved. the power to draw unto oneself must dominate, but into the worlds of form that power must some day fail to penetrate. this is the first step towards a deeper search. the word goes forth from soul to form 'release thyself from all that stands around, for it has naught for thee, so look to me. i am the one who builds, sustains and draws thee on and up. look unto me with eyes of love, and seek the path which leads from the outer circle to the point- 216- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust i, at the point, sustain. i, at the point, attract. i, at the point, direct and choose and dominate. i, at the point, love all, drawing them to the centre and moving forward with the travelling points towards that great cent

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

r, of isolation, detachment and the sense of uniqueness, and the third ray of intelligence, which is apt to bring with it the sense of pride of intellect. this latter you have most successfully controlled. but in this particular incarnation, every step forward in soul control must be taken through the facing of certain tests connected with your line of least resistance, and must be taken with the eyes of the mind wide open, so as to avoid the pitfalls of aloneness, and of separation. this i think you know. your problem is further complicated by the fact that your mental body is on the third ray of active intelligence which is also your personality ray. this does two things for you: it definitely facilitates the integration of your personality, and it also enables you to contact your soul w

d fourth months "within the darkness of the soul, prisoned within the form, a point of light is seen. then there arises, all around that point, a field of deepest blue and this becomes irradiated by the soul, the inner sun, shining within a brilliant field of blue. the points of light become the many lines or rays of light; these lines then merge and blend until the lighted way appears before the eyes of each tired pilgrim on that way. he walks in light. he is himself the light, the light upon the way. he is the way and always walks thereon" phrase three. fifth and sixth months "with industry i work as doth the ant. with speed i travel as moves the hare upon its path. with joy i climb as doth the goat which scales the precipice and stands upon the mountain top. industry, speed and joy must

l not mind. you have done much to dissipate glamour in your life this past two years, more than perhaps you realise. we, who look at all of you from the inner side, can symbolically gauge this fact more easily than you because (as we seek out a soul) we are in a position to note what is occultly called "the depth of his immersion" you are now more easily "discovered and disclosed" to the watching eyes of all of us and this is due entirely to your own effort and to the growing potency of this group of disciples. you are not so deeply immersed in the fogs of glamour though you are still held back by fear not fear for yourself but needless fears for those you love. you do not, therefore, see them, the problems which they face, or their individual paths of destiny with clarity; this, as you ma

would call your attention to this last theme, reminding you that the true initiate has never made the slightest claim, either privately or publicly, to be an initiate. it is against the occult law and too many people of no particular spiritual focus or intellectual capacity make these claims and consequent harm has ensued, thus lowering the idea of the hierarchy and the nature of adeptship in the eyes of the watching public. i am, therefore, entirely responsible for the fourteen rules and their elucidation and application. a.a.b. has never claimed to be more than a working disciple, occupied with world work (which no one can deny) and has re-iterated again and again that the word "disciple" is the legitimate and non-controversial word (as well as the truthful word) to be used for all grade

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ty. their psychological problem is to achieve an integration which will be based upon the overcoming of racial hatreds. they need to resolve their national problem in terms of goodwill and not of selfish interests. their real problem is the attaining of right internal relationships. although the problem of boundaries, possessions, territories, colonies, and material undertakings loom large in the eyes of all nations, the fact that the emphasis is so purely material indicates its relative unimportance, when seen in true perspective. the only factor that truly matters at this time is humanity itself, and in the face of human agony, human distress, and human destitution, the emphasis upon boundaries is stupidly over-emphatic. adjustments have to be made; boundaries will have to be determined

nd the separative motivation which distinguishes the capitalistic system is also to be found in the small and unimportant business men in the corner grocery, the plumber and the haberdasher who exploits his employees and deceives his customers. it is the universal spirit of selfishness and the love of power with which we have to contend. the war has, however, acted like a purge. it has opened the eyes of men to the underlying cause of war economic distress, based on the exploitation of the planet's resources by an international group of selfish and ambitious men. the opportunity to change things is now present. let us now look at the opposing group labour. a powerful group, representing the capitalistic system, both national and international, and an equally powerful group of labour unions

d intentions of the mass of american people by perpetuating these evil conditions and fighting by every possible means to prevent their being changed; they play upon the fears of their constituents and block every move made to bring about a better and cleaner situation which would be in line with the constitution. these shortsighted politicians attempt to sidetrack the issue and throw dust in the eyes of their constituents by fighting for the freedom of distant small nations in europe; at the same time they steadily defy their own constitution by refusing freedom and liberty to the negroes of their own country. for their attitude and conduct there is today no possible excuse. it remains a mystery in the minds of other enlightened nations why the broad-minded people of the united states voc

atholic church, and show little evidence of the mind that was in christ. the churches have had their opportunity, but have done little to change men's hearts or to benefit the people. now, under cyclic law, political ideologies and national and international planning are occupying the attention of the people and everywhere efforts are being made to bring about better human relations. this, in the eyes of the spiritually minded and of the enlightened worker for humanity, is a sign of progress and an indication of the innate divinity in man. that is truly spiritual which properly relates man to man and man to god and which demonstrates in a better world and the expression of the four freedoms throughout the planet. for these the spiritual man must work. the kingdom of god will inaugurate a w

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

picture. from the quiet mountain retreat where he has waited, guided and watched over humanity and where he has trained his disciples, initiates and the new group of world servers, he must come forth and take his place prominently on the world stage; take his part in the great drama which is there being played. this time, he will play his part, not in obscurity as he previously did but before the eyes of the entire world. because of the smallness of our little planet, and because of the prevalence of the radio, of television and the rapidity of communication, his part will be watched by all and the prospect must surely, for him, hold certain horror, must present its tests and major adjustments, plus painful and unavoidable experience. he does not come as the omnipotent god of man's ignoran

will come into being; these knowers now work actively, under the direct impression of the christ, in leading humanity from darkness to light and from death to immortality. these are the great underlying truths which are distinctive of the christ, of the buddha, and of the church of god, as it expresses itself in the east and in the west; these are the only truths which matter. in the future, the eyes of humanity will be fixed upon christ and not upon any such manmade institutions as the church and its dignitaries; christ will be seen as he is in reality, working through his disciples, through the masters of the wisdom and through his followers who toil unseen (and usually unrecognised) behind world affairs. the sphere of his activity will be known to be the human heart and also the crowde

its measure of true enlightenment and on its point in evolution. nations are the expression today of the massed self-centredness of a people and of their instinct to self-preservation. these energies can, therefore, increase that aspect of their lives. they can, however, and in spite of this, increase the potency of the objective which the united nations (at present) theoretically hold before the eyes of men everywhere. the main object of the hierarchy is so to distribute these constructive, synthesising energies that the theory of unity may slowly be turned into practice, and the word "united" may come to have a true significance and meaning. it is with this type of energy that the avatar of synthesis is peculiarly allied. he will convey to humanity, with the aid of the christ, something

ld be simply classed as another military figure; of them we have had a plethora; he will not come as the messiah of the jews to save the so-called holy land and the city of jerusalem for the jews, because he belongs to the whole world and no jews nor any other people have special rights or unique privileges or may claim him as their own; he will not come to convert the "heathen" world for, in the eyes of the christ and of his true disciples, no such world exists and the so-called heathen have demonstrated historically less of the evil of vicious conflict than has the militant christian world. the history of the christian nations and of the christian church has been one of an aggressive militancy the last thing desired by the christ when he sought to establish the church on earth. when he c

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

nd interplay between the hierarchy and the world aspirants. this adjustment must include the two groups (one at present large and the other still small) of sixth and seventh ray disciples. the problems of the hierarchy- 68- the destiny of the nations copyright 1998 lucis trust are, of course, no real concern of those who have not achieved liberation and cannot, therefore, look at life through the eyes of those who are no longer held by the forces of the three worlds, but it might serve a useful purpose if disciples occasionally gave some thought to the relation as it exists upon the master's side and gave less thought to their own individual and peculiar difficulties. one of the major characteristics of the seventh ray disciple is his intense practicality. he works upon the physical plane

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

of the threefold nature and the differentiated condition of the situation which underlies the realised dualism. their approach to the problem is therefore simpler and, because of this, world direction lies largely in their hands at this time. it is right here that religion has, as a whole, gone astray. i refer to orthodox religion. it has been preoccupied with the dweller on the threshold and the eyes of the theologian have been held upon the material, phenomenal aspect of life through fear and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon the belief of the innate righ

ons which, like all else in the world of human experience, unfolds before the eyes first of all the world of forms, then the world of ideals, then the nature of the soul, of ideas and of divinity. i am choosing but a few of the words which embody the revelation and are symbolic of its character. but all these revelations constitute one great unified revelation which is slowly unfolding before the eyes of humanity. the light of the personal lower self reveals to man the world of form, of matter, of instinct, of desire and of mind; the light of the soul reveals the nature of the relation of these forms of life to the world of the formless and of the conflict between the real and the unreal. the light of the intuition unfolds before the vision of the soul within the personality, the nature of

ttempt to set up that magnetic field of positive receptive activity (note here the paradoxes of the occult sciences) which will make the rest of the work possible. the leader of the group (chosen in rotation so that all the members of the group occupy that position) starts the work by calling the names of the group members and as each name is called, the other group members look directly into the eyes of the one named, who rises and for a minute faces them. thus a rapport and a relationship is established because the directive magnetic force of each soul is always reached from "eye to eye" this is the occult significance of the words "can you look me in the eye" or "they eyed each other" and similar phrases. then, having established this interlocking relationship, the group sits in silence

ed personality is focussed through the ajna centre, between the eyes; and when the disciple can identify himself with that, and is also aware of the nature and the vibration of his soul energy, then he can begin to work with the power of direction, using the eyes as directing agencies. there- 149- glamour: a world problem copyright 1998 lucis trust are, as you have gathered in your studies, three eyes of vision and direction at the disposal of the disciple. 1. the inner eye, the single eye of the spiritual man. this is the true eye of vision and involves the idea of duality (of the see-er and that which is seen. it is the divine eye. it is that through which the soul looks forth into the world of men and through which direction of the personality takes place. 2. the right eye, the eye of b

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

ajor 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 eventually the soul in life expression and focussed on the achievement of the spiritual goal of selflessness. in this sign, he undergoes preparation for the first initiation and takes it also in this sign, or under this sign when

ays, focussed through the sacred and non-sacred planets the discovered and undiscovered planetary lives. it has been occultly said that a vision of these powers and their many weaving lines (seen as rivers and streams of light) is given to the initiate from the mountain top of capricorn, once that summit has been reached. it is at the transfiguration initiation that this vision appears before the eyes of the astounded disciple. the great experiences upon the various mountain tops as related in the bible have all to do with capricorn. moses, the lawgiver on mount sinai, is saturn in capricorn imposing the law of karma upon the people. a clue to the significance of the jewish people as a karmic clearing house can be found here. ponder on those words "a karmic clearing house" the mount of tra

ught about by divine attraction. this enables "spirit to mount upon the shoulders of matter" as h.p.b. expresses it, and forces matter to achieve the purification which will lead it eventually to act as a transparent medium for the revelation of divinity. it knows itself finally as the will which transfigures. it was this transfiguration which christ manifested when he emerged before the startled eyes of his disciples as light incarnate and "was transfigured before them" the entire process of transcendence, resulting in transfiguration, is worked out in relation to the second ray by the combined influences of the three constellations through which this ray chooses by an "act of its sufficient will to act in time and space" let us look at them for a moment: 1. gemini. this is the great symb

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

on and intense boredom, for such is life. the sum total of the effect, however was good and we could do with a little more recollection of divinity these days. then from 9.30 till noon we worked at our lessons with our governess and this was followed by a walk. we were allowed to have lunch in the dining room but were not permitted to speak and our good behavior and silence were under the anxious eyes of our governess. to this day i can remember going off into a reverie or day dream (as all children do) with my elbow on the table and gazing out of the window. i was suddenly brought back to everyday life by hearing my grandmother say to one of the footmen, waiting at table "james, fetch two saucers, please, and put miss alice's elbows into them" this james obediently did and for the remaind

the ability of that soul to lead a man "out of darkness into light and from the unreal to the real" to quote the oldest prayer in the world. i had, in those days, to learn that "the love of god is broader than the measure of man's mind and the heart of the eternal is most wonderfully kind" but it was not a really kind god that i proclaimed. god was kind to me because he had opened my eyes and the eyes of those who thought as i did, but he was quite ready to send the rest of the unregenerate world to hell. the bible said so and the bible was always right. it could not possibly be wrong. i agreed at that time with the pronouncement of a famous bible institute in the united states that "they took their stand upon the original, autographed manuscripts of the bible" how i would today like to as

o this last theme, reminding you that a.a.b. has never made the slightest claim, either privately or publicly, to be an initiate, nor will she. she knows it is against the occult law and has seen too many people of no particular spiritual focus or intellectual capacity make these claims and the consequent harm which has ensued, lowering the idea of the hierarchy and the nature of adeptship in the eyes of the watching public. i am, therefore, entirely responsible for the fourteen rules and their elucidation and application. a.a.b. has never claimed to be more than a working disciple, occupied with world work (which no one can deny) and has reiterated again and again that the word "disciple" is the legitimate and non-controversial word (as well as the truthful word) to be used for all grades

in the arcane school, no claims are made of place, power or spiritual status. the world today is full of self-proclaimed disciples, initiates and masters; loud voices are everywhere to be heard demanding attention to themselves; personal claims delude many people. false masters are to be found in many countries, deceiving the people and prostituting the divine science of the initiates before the eyes of the public; spurious initiates and imposters are lecturing up and down the earth and false christs are arising in both hemispheres, thereby proving the accuracy of the prophecies of christ to be found in st. matthew xxiv. people are very easily deceived largely through their longing to be helped and through an instinctive recognition of the factual existence of many grades in the spiritual

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

bleness and its valuable application to human need. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a distorted refection of divine possibilities. 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

re, work out as disease or as freedom from disease. law iv disease, both physical and psychological, has its roots in the good, the beautiful and the true. it is but a distorted rejection of divine possibilities. 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- 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 so

ough mastering an exact science of contact, of impression, of- 309- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust invocation, plus an understanding of the subtle apparatus of the etheric vehicle. 5. the power to reverse, reorient and "exalt" the consciousness of the patient. the healer has to "lift the downward focussed eyes unto the soul" this refers to the eyes of the patient. this statement implies limitation, because if the patient is not at the stage in evolution where this is possible, and at the point in evolution where he can contact his own soul, the work of the healer is rendered inevitably futile. the sphere of action, therefore, of the spiritual healer is strictly limited to those who have faith. faith, however, is the "evidence of things

gical, has its roots in the good, the beautiful, and the true. it is but a distorted rejection of divine possibilities. the thwarted soul, seeking full expression of- 314- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 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 true healer within the form. the spiritual or third eye then directs the healing force and all is well. rule two the healer must achieve magnetic purity, through purity of life. he must attain that dispelling radiance which shows itsel

will finally be freed from that great limitation. law iv disease, both physical and psychological, has its roots in the good, the beautiful, and the true. it is but a distorted reflection of divine possibilities. 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 true healer within the form. the spiritual or third eye then directs the healing force, and all is well. this law starts off with the statement of one of the paradoxes of the occult teaching: that good and evil are one and the same th

cing the friction. in the analysis of the previous sentence, the emphasis was laid upon the personality, because its failure to respond produced the friction and consequent disease. is it not possible that in this sentence we have the clue to the entire purpose of pain, of distress, and even of war? i would commend this to your careful and, if possible, illumined thinking. 3. upon this point, the eyes of the personality are focussed, and this leads to disease. we have here a most interesting hint as to the medium of force direction. the occult significance of the eye and the nature of its symbolism are little understood. the reference here has nothing to do in reality with eyes in the physical body. here the words "the eyes of the personality" refer to the focussed attention of the persona

most interesting hint as to the medium of force direction. the occult significance of the eye and the nature of its symbolism are little understood. the reference here has nothing to do in reality with eyes in the physical body. here the words "the eyes of the personality" refer to the focussed attention of the personality, emanating from the mental and astral bodies which are essentially the two eyes of the soul in incarnation. the use of these two windows or eyes of the soul leads to a concentration of energy (in this case strictly personality energy) in the- 337- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust etheric vehicle. this energy is then directed to the area of discomfort, and therefore to the point of friction. this friction is sustained an

this friction is sustained and increased by the forces which are focussed upon it. people have little idea how much objectively speaking they increase the potency of the disease by the constantly directed thought which they expend upon it and by the attention they pay to that area wherein the trouble is located. energies, mental and emotional, are brought to bear upon the diseased area, and the "eyes of the personality" are a potent factor in sustaining the disease. in this sentence you have, moreover, a clear and unequivocal expression of the fact that mental and emotional conditions lead to disease. the activity of the soul and the impact of soul energy have to penetrate into the physical body, via the subtler bodies, and the point of friction (the outcome of resistance) is found first

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

d attention to a main, or at least a major, issue would result in a more rapid progress. what i shall therefore reveal to you as needing correction, adjustment or eradication should occupy your attention and be consciously dealt with during the coming year. small notice need be paid to less important faults and errors; so oft faults that seem to you of paramount importance are of no moment in the eyes of the masters. so much of the thought life of a disciple is occupied with a ceaseless interrogation and consideration of himself. what i shall say may be very brief and very scant. i am only seeking to indicate and not to direct; i intend to point out, but not dictate to you, modes of eradication. the times are serious and the world disciples are hard pressed. the hierarchy and its affiliate

rmula tells us that there are four eyes: a "one made of fire. the eye of god. b "one fluid as the sea. the eye of vision. c "and two which look from here to there, the eye that knows" these are the eye of the disciple and the eye of the personality. there is a clue to this in a statement in the secret doctrine that the right eye is the eye of buddhi and the left eye the eye of manas these are the eyes of the high grade integrated personality, en rapport with the soul. d "fire, water and the earth all need the vital air. the air is life" the clue again to this is to be found in the secret doctrine, i.80, where we find the words "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit and these

the outer man, the disciple on his own plane; you have an evocative activity of so potent a nature that it produces corresponding exoteric attitudes and expressions. in reality, you have here a phase of the working of the law of cause and effect, demonstrated in a most illustrative manner. as the law of karma makes its presence felt upon the outer physical plane, you have the evidence before your eyes of the three stages of penetration, polarisation and precipitation. at the same time, on the inner planes, and because of the existence of the inner reality, you have the three corresponding stages of advancing light, right direction, impact. you have here also an indication of the close interrelation of the outer and the inner, producing a condition wherein the disciple creates a situation a

, the perfected son of god- 283- discipleship in the new age- volume ii copyright 1998 lucis trust back to the place our earth where he earlier demonstrated perfect love and service. but as you know this time he will not come alone, but will bring with him the heads of certain of the ashrams, as well as a trained group of initiates and disciples. these happenings are taking place today before the eyes of all men, even though much that is going on remains totally unrecognised over vast areas of the world of thought and by many millions of men. however, brother of mine, there are enough initiates and disciples working upon the physical plane at this time to ensure a recognition so extensive that the steady, consistent arousing of human expectation is guaranteed. ponder on this and learn to r

at this point. act in the future "as if" there are for you no more glamours, and see, my brother, what will eventuate. endeavour always to live within the ashram, which is insulated from glamour, and act "as if" the consciousness of the ashram was intrinsically your consciousness. go forth to the service which you are rendering "as if" you remained immovable in the ashram; live always "as if" the eyes of the entire ashram were upon you. for the remainder of your life let the esoteric philosophical concept "as if" actuate all you do. it is this constant awareness which the two words "as if" embody that will produce in you a fresh use of the creative imagination. some time ago i told the group that initiation was simplification. therefore, simplify your remaining years by ever acting "as if"

p in the new age- volume ii copyright 1998 lucis trust been triumphant. from the angle of your personality it has been frustrated. which matters, my brother? perhaps neither matters from the angle of the initiate vision and the attitude of the trained disciple "in neither pain nor joy is liberation found. in neither dark nor light will the spiritual sun appear. the pairs of opposites distract the eyes of men. only the single eye directs the steps of the initiate upon the way" will you ponder my presentation of these two contrasting aspects of your life, and then pass on to fuller light and service? i told you in my last instruction that you were called to live the triple life of ceaseless serving, of constant pain, and of endless dreaming. i started off in that statement with the enunciati

nts that that transition means realisation without any physical plane limitations. my brother, the ray of your astral body is the first; the failure, weakness or sin of the astral body is delusion. in your case, it is the delusion of pride social pride and of this you must rid yourself. it is not a mental quality, for if it were, sound thinking would soon show the futility of social pride. in the eyes of the masters of the wisdom, there are only human beings at various stages of unfoldment, of developing selfishness or of unfolding service. there are no classes such as the world recognises, neither is there any age, except the age of the soul; that need cause you- 487- discipleship in the new age- volume ii copyright 1998 lucis trust no concern; your soul is old in its expression on the ph

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

d wonderful things which the child uses and enjoys but which he does not understand in any way. great and beautiful cities, full of temples and great buildings (of which the chaldean and babylonian remains are the degenerate remnants, and the modern skyscraper the child) were everywhere to be found. most of our modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a very high order; these were not the result however of man's achievement but gifts from the hierarchy, developed or constructed under a wise guidance. there was command of air and water because the guides of the race knew how to control and master the forces of nature

us and social areas of consciousness, uncertainty as to the realities of subjective and spiritual life, and the insincerities which are based on glamour and fear all these factors are woven into the life pattern of every nation, without exception, and are exploited by the evil forces and evaded by the well-meaning but weak people of the world. these must all be seen in their true perspective. the eyes of the people who seek to work under the forces of light must be lifted from the world of effects into the realm of causes; there must be appreciation of the factors which have made and conditioned the modern world, and these predisposing factors must be recognised for what they are. this sizing up of the situation and this recognition of blame and responsibility must preface every attempt to

of the threefold nature and the differentiated condition of the situation which underlies the realised dualism. their approach to the problem is therefore simpler and, because of this, world direction lies largely in their hands at this time. it is right here that religion has, as a whole, gone astray. i refer to orthodox religion. it has been preoccupied with the dweller on the threshold and the eyes of the theologian have been held upon the material, phenomenal aspect of life through fear and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon belief in the innate rightnes

o strengthen the trend towards unity, and to show people everywhere the danger of separateness. a growing and (from the worldly point of view) reasonable hatred of the german people and of the japanese is steadily rising. this hate they have brought upon themselves. hate ever lacks discrimination. the great law of spiritual retribution requires that justice be meted out, but hatred will close the eyes of justice. the law must be administered, and the world will see the expression of that same law, stated in the words "whatsoever a man soweth, that shall he also reap" but the materialistic law of hate and of separation must be negated and offset. the problem with which the christ is faced is wellnigh from the human angle insoluble. he will require the united effort of all men of goodwill to

task of preparation is arduous and difficult. things will be relatively easy for the senior members of the hierarchy when they find the right time for their appearance. in the meantime, the world disciples have to take the world as it is at this time and slowly and laboriously instill the new ideas, incite to better methods of human relations, help dissipate the aftermath of war, hold before the eyes of distraught humanity the new vision of hope and of spiritual enlightenment, offset the scheming of reactionary and conservative politicians and- 377- the externalisation of the hierarchy copyright 1998 lucis trust churchmen, and teach the youth of the age the new modes of living, indicating to them the better values, and thus slowly and gradually bringing in the new order. among the seven m

cs of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. you may wonder why, at this hour of the festival of the buddha, i am writing to you anent his great brother, the christ. i am doing it with deliberation because the eyes of all spiritual knowers are fixed upon him, because the buddha himself is standing behind him in humble recognition of the divine task which he is on the verge of consummating, and because of the imminence of that spiritual accomplishment. i write thus because not only are all those who are functioning consciously in the kingdom of god aware of his plans, but because those great spiritual be

e. from the quiet mountain retreat where he has waited, guided and watched over humanity, and where he has trained his disciples, initiates and the new group of world servers, he must come forth and take his place prominently on the world stage, and take his part in the great drama which is there being played. this time, he will play his part, not in obscurity as he previously did, but before the eyes of the entire world. because of the smallness of our little planet, and because of the prevalence of the radio, television and the rapidity of communication, his part will be watched by all, and the prospect must surely, for him, hold certain horror, must present its tests and major adjustments, plus painful and unavoidable experience. he does not come as the omnipotent god of man's ignorant

ays of the world are travelled by millions of passengers annually; the land is divided into minute sections by railroads, highways, speedways and myriads of lesser roads and streets. in fact, every living unit in the world is in touch with thousands of other units and can through the many means of information be in touch with millions; the news presses grind out the news from hour to hour and the eyes of millions are ceaselessly glued to the printed page at all hours of the day or night; the ears of other millions are daily and hourly attuned to the voice of the radio. only the inner perceptive sense remains inactive, for only advanced humanity lives constantly in touch with the world of spiritual perception and intention. the conditions, therefore, confronting the hierarchy constitute a s

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

world servers realise its mission and recognise the demands of humanity upon it. what are these demands? let me enumerate them, and then let me ask you to take them in all simplicity and act upon them. 1. to receive and transmit illumination from the kingdom of souls. 2. to receive inspiration from the hierarchy and go forth, consequently, to inspire. 3. to hold the vision of the plan before the eyes of men, for "where there is no vision, the people perish" 4. to act as an intermediate group between the hierarchy and humanity, receiving light and power and then using both of these, under the inspiration of love, to build the new world of tomorrow. 5. to toil in pisces, illumined by taurus and responsive in degree to the aquarian impulse coming from the hierarchy. these objectives are not

ierarchy. the citizens of that kingdom and the members of that hierarchy are gathered out of every nation, every political party, every social group, every religious cult or sect, and every organisation no matter what their expressed objectives and the universality of the field from which these people emerge, demonstrates their underlying unity. when this unity assumes adequate proportions in the eyes of mankind, a real synthesis will follow. therefore the call goes out at this time for hierarchical workers to reveal with greater emphasis the fact of the hierarchy. this if done on a large scale and through proper organisation will destroy on a large scale the present world structure in the field of religion, of economics, and of politics; it is already doing so. an increase of pressure on

physical body) are involved, for this fourth emanation of fire by friction has a potent and destructive effect upon the dense physical body. the great renunciation involves the rejection of the physical life at any cost, and that cost frequently involves its physical death. the great renunciation or fourth initiation has, therefore, two aspects: the outer involvement or objective happening in the eyes of the physical plane onlooker, and the subjective aspect, portrayed symbolically by the three crosses and those who hung upon them. the implications emerging out of this symbolism are not easy to see, even when the superficial meaning is apparent, because that superficial meaning hides and veils a universal reality. the master jesus passed through the door of the fourth initiation and overca

by powerful men or groups for their own benefit, plus the keeping of the people in blind ignorance so that no free choice is theirs which is fundamentally wicked and evil. we have, for instance, the great crisis in the world today presented by the conflict between communism and the democratic point of view. i mention this first because it is the one which is occupying a prominent position in the eyes of all men everywhere. this presents a dominant spiritual opportunity. the democratic attitude, dedicated as it claims to be to human freedom (however little of that freedom is yet truly attained) is because of that freedom factor sponsored today by the hierarchy. communism being an imposed ideology, forced on the people by totalitarian authority, is regarded as evil. it is not the communisti

ALICE BAILEY THE LABOURS OF HERCULES

for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his st

r, is waning in brilliancy and has not the light that it had several hundred years ago; whilst pollux, the immortal brother, is waxing in brightness and eclipsing his brother, so reminding one of the words of john the baptist, spoken as he looked at the christ "he must increase, but i must decrease (st. john, iii, 30) thus [65] we have a most significant constellation, because it holds before the eyes of man the thought of the increasing potency of the spiritual life and the decreasing power of the personal self. the story of man's growth to maturity and the history of the soul's gradually increasing control are told for us in the constellation gemini. in the ancient zodiac of denderah, this sign is called "the place of him who cometh, and the thought of an emerging spiritual being is held

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

BASIL VALENTINE TWELVE KEYS

the daily ebb and flow of the sea, which are caused by the sympathetic influence of heavenly bodies, impart great wealth and blessing to the earth. for whenever the water comes rolling back, it brings a blessing with it. a bride, when she is to be brought forth to be married, is gloriously adorned in a great variety of precious garments, which, by enhancing her beauty, render her pleasant in the eyes of the bridegroom. but the rites of the bridal night she performs without any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its

BEHOLDERS OF NIGHT

al union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itself is a vampyric reference to folklor

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

at only those who are of trisong deutsen s line can transmit its instructions without detrimental consequences. establishing these concepts now will allow the following deeper analysis to develop without the constant repetition or tangential introduction of such foundational details. having presented this material, let us now look more closely at the protector deity tradition in tibet through the eyes of tsiu marpo. 43 this account is a summary of chokyur lingpa s biography available in dudjom 2002, pp. 841-848. see doctor 2005 for a more detailed account of chokyur lingpa s life and compositions. also see bradburn, et al. 1995, pp. 353-354. 24 figure 2. an example of..kin.-script; found within the warlord s tantra (mpg, pp. 315, 320) 25 figure 3. the tibetan buddhist king trisong deutsen

BLAVATSKY H P ANTHROPOGENESIS

the spirit-guardian of our globe, which is the fourth in the chain, is subordinate to the chief spirit (or god) of the seven planetary genii or spirits. as already explained, the ancients had, in their kyriel of gods, seven chief mystery-gods, whose chief was, exoterically, the visible sun, or the eighth, and, esoterically, the second logos, the demiurge. the seven (who have now become the "seven eyes of the lord" in the christian religion) were the regents of the seven chief planets; but these were not[[footnote(s* all the words and sentences placed in brackets in the stanzas and commentaries are the writer's. in some places they may be incomplete and even inadequate from the hindu standpoint; but in the meaning attached to them in trans- himalayan esotericism they are correct. in every c

our knowledge is almost a blank. we know scarcely anything about the various steps by which the primary fundamental qualities of the protoplasm of the ovum are differentiated into the complex phenomena which we have attempted in[[vol. 2, page] 132 the secret doctrine. this book to explain" the students of trin. coll. cantab. will now kindly draw a veil before the statue of hygeia and bandage the eyes of the busts of galen and hippocrates, lest they look reproachfully at their degenerate descendants. one further fact we must note. sir m. foster is discreetly silent about the case of the ruptured umbilical cord cited by his great french confrere. this is a very curious statement as explained in the commentaries. to make it clear: the first race having created the second by "budding" as just

the two planes, the astral and the physical* though developing on parallel lines, had no direct point of contact with one another. it is obvious that a shadow-like ethereal man is related by virtue of his organization- if such it can be called- only to that plane from which the substance of his upadhi is derived. there are things, perhaps, that may have escaped the far-seeing- but not all-seeing- eyes of our modern naturalists; yet it is nature herself who undertakes to furnish the missing links. agnostic speculative thinkers have to choose between the version given by the secret doctrine of the east, and the hopelessly materialistic darwinian and biblical accounts of the origin of man; between no soul and no spiritual evolution, and the occult doctrine which repudiates "special creation"

* therefore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be read "in the presence of a serpent on two legs" which means a high initiate, a hierophant, for the discus and ram's horns* that adorn his "serpent's" head in the hieroglyphics of the title of the said chapter denote this. over the "serpent" are represented the two mystic eyes of ammon* the hidden "mystery god" this passage corroborates our assertion, and shows what the word "serpent" meant in antiquity. but as to the nagals and nargals, whence came the similarity of names between the indian nagas and the american nagals "the nargal was the chaldean and assyrian chief of the magi (rab-mag, and the nagal was the chief sorcerer of the mexican indians. both derive the

he ilda-baoth, the demiurge of the nazarenes, filled with rage and envy against his own creature, whose reflection created ophiomorphos. in this case it is but natural- even from the dead letter standpoint- to view satan, the serpent of genesis, as the real creator and benefactor, the father of spiritual mankind. for it is he who was the "harbinger of light" bright radiant lucifer, who opened the eyes of the automaton created by jehovah, as alleged; and he who was the first to whisper "in the day ye eat thereof ye shall be as elohim, knowing good and evil- can only be regarded in the light of a saviour. an "adversary" to jehovah the "personating spirit" he still remains in esoteric truth the ever-loving "messenger (the angel, the seraphim and cherubim who both knew well, and loved still mo

cal and metaphysical aryans- the authors of the most perfect philosophical systems of transcendental psychology, of codes of ethics, and such a grammar as panini's, of the sankhya and vedanta systems, and a moral code (buddhism, proclaimed by max muller the most perfect on earth- such fools, or children, as to lose their time in writing fairy-tales; such tales as the puranas now seem to be in the eyes of those who have not the remotest idea of their secret meaning? what is the fable, the genealogy and origin of kasyapa, with his twelve wives, by whom he had a numerous and diversified progeny of nagas (serpents, reptiles, birds, and all kinds of living things, and who was thus the father of all kinds of animals, but a veiled record of the order of evolution in this round? so far, we do not

is evident that our teachings have very few chances of an impartial hearing. add to it the claim that a portion of the mankind in the third race- all those monads of men who had reached the highest point of merit and karma in the preceding manvantara- owed their psychic and rational natures to divine beings hypostasizing into their fifth principles, and the secret doctrine must lose caste in the eyes of not only materialism but even of dogmatic christianity. for, no sooner will the latter have learned that those angels are identical with their "fallen" spirits, than the esoteric tenet will be proclaimed most terribly heretical and pernicious* the divine man dwelt in the animal, and, therefore, when the physiological separation took place in the natural course of evolution- when also "all

derstood by the initiate, this translation of the term would be unobjectionable. as it is, it has been too much anthropomorphised by greek fancy to permit our using it without an elaborate explanation. with the early greeks "from homer to herodotus, she was no goddess, but a moral feeling rather" says decharme; the barrier to evil and immorality. he who transgresses it, commits a sacrilege in the eyes of the gods, and is pursued by nemesis. but, with time, that "feeling" was deified, and its personification became an ever-fatal and punishing goddess. therefore, if we would connect karma with nemesis, it has to be done in the triple character of the latter, viz, as nemesis, adrasteia and themis. for, while the latter is the goddess of universal order and harmony, who, like nemesis, is commi

, at the foot of which the sun sets' to fight the dev-sefid, or white devil, the taradaitya of the puranas, whose abode was on the seventh stage of the world, answering to the seventh zone of the buddhists, or the white island" now here the orientalists have been, and are still, facing the sphinx's riddle, the wrong solution of which will ever destroy their authority, if not their persons, in the eyes of every hindu scholar, even those who are not initiates. for there is not a statement in the puranas- on the conflicting details of which wilford based his speculations- which has not several meanings, and does not apply to both the physical and the metaphysical worlds. if the old hindus divided the face of the globe geographically into seven zones, climates, dwipas, and into seven hells and

undeniable in the long run, to every earnest and unprejudiced mind. for a series of years such were offered to her, and now she has the full certitude that our present globe and its human races must have been born, grown and developed in this, and in no other way. but this is the personal view of the writer; and her orthodoxy cannot be expected to have any more weight than any other "doxy" in the eyes of those to whom every fresh theory is heterodox until otherwise proved. therefore are we occultists fully prepared for such questions as these "how does one know that the writer has not invented the whole scheme? and supposing she has not, how can one tell that the whole of the foregoing, as given in the stanzas, is not the product of the imagination of the ancients? how could they have pres

BLAVATSKY H P COSMOGENESIS

e now to be found the most learned of the priests and followers of lao-tse, simply laugh at the blunders and hypotheses of the european chinese scholars; and tradition affirms that the commentaries to which our western sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane[[footnote(s "if we turn to china, we find that the religion of confucius is founded on the five king and the four shu-books, in themselves of considerable extent and surrounded by voluminous commentaries, without which even the most learned scholars would not venture to fathom the depth of their sacred canon (lectures on the "science of religion" p. 185. max muller) but they ha

count of genesis, and which, thanks to this armenian forger, have misled all the civilized nations for over 1,500 years into accepting jewish derivations for direct divine revelation* bunsen's "egypt's place in history" vol. i. p. 200[[vol. 1, page] xxvii introductory. so that, with the exception of these more than doubtful fragments, the entire chaldean sacred literature has disappeared from the eyes of the profane as completely as the lost atlantis. a few facts that were contained in the berosian history are given in part ii. of vol. ii, and may throw a great light on the true origin of the fallen angels, personified by bel and the dragon. turning now to the oldest aryan literature, the rig-veda, the student will find, following strictly in this the data furnished by the said orientalist

all its seeming effulgence and glory, is merely a mass of shadows, as it can never be eternal, and is simply an illusion, or maya. even in the mind-baffling and science-harassing genesis, light is created out of darkness "and darkness was upon the face of the deep (ch. i. v. 2- and not vice versa "in him (in darkness) was life; and the life was the light of men (john i. 4. a day may come when the eyes of men will be opened; and then they may comprehend better than they do now, that verse in the gospel of john that says "and the light shineth in darkness; and the darkness comprehendeth it not" they will see then that the word "darkness" does not apply to man's spiritual eyesight, but indeed to "darkness" the absolute, that comprehendeth not (cannot cognize) transient light, however transcen

have for the monkeys. for then he (the reader) would perhaps learn- were the brahman to judge him worthy of an explanation- that the hindu sees in the ape but what manu desired he should: the transformation of species most directly connected with that of the human family, a bastard branch engrafted on their own stock before the final perfection of the latter. he might learn, further, that in the eyes of the educated 'heathen' the spiritual or inner man is one thing, and his terrestrial physical casket another. that physical nature, the great combination of physical correlations of forces, ever creeping onward towards perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and finishing her crowning work in man, presents him alone as a fit taberna

as those of animals, plants, and stones, are themselves altogether built up of such beings; which, except larger species, no microscope can detect. so far, as regards the purely animal and material portion of man, science is on its way to discoveries that will go far towards corroborating this theory. chemistry and physiology are the two great magicians of the future, who are destined to open the eyes of mankind to the great physical truths. with every day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituents of all being found to be identical, chemical science may well say that there is no difference between the matter which composes

rean society, the eleusinian, the hermetic brethren of egypt, the rosicrucians, and the freemasons. many of these emblems it is not proper to divulge to the general eye, and a very minute difference may make the emblem or symbol differ widely in its meaning. the magical sigillae, being founded on certain principles of numbers, partake of this character, and although monstrous or ridiculous in the eyes of the uninstructed, convey a whole body of doctrine to those who have been trained to recognise them" the above enumerated societies are all comparatively modern, none dating back earlier than the middle ages. how much more proper, then, that the students of the oldest archaic school should be careful not to divulge secrets of far more importance to humanity (in the sense of being dangerous

in the way of their acceptance, and to require reconsideration in view of scientific criticism. some friends have already been tempted to regret the necessity of so often calling in question the assertions of modern science. it appeared to them- and i here repeat only their arguments- that "to run counter to the teachings of its most eminent exponents, was to court a premature discomfiture in the eyes of the western world" it is, therefore, desirable to define once and for all the position which the writer, who does not agree in this with her friends, intends to maintain. so far as science remains what in the words of prof. huxley it is, viz "organized common sense; so far as its inferences are drawn from accurate premises- its generalizations resting on a purely inductive basis- every the

BLUE EQUINOX

d satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who

y will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ .eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him .it is finished. amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my quest

ment. he says quite rightly that it is all a matter of thinking right instead of wrong, and certainly a study of his pages should do a great deal to clear up intellectual difficulties. but this is only a very small part of the path. it is all very well to say that reason is full of falsity, and mr. klein demonstrates it very much as i have myself done in many places. but how are people to use the eyes of the spirit, unless they are taught? the a.a. offers a technique of attainment infinitely subtle and varied, so that the need of every man is met by processes of actual practice, scientifically tested and confirmed. it is not enough merely to accept mr. klein s explanation of the universe. that is the giant s robe. you must get your own clothes made to fit you. you cannot persuade yourself

BOOK OF PLEASURE

not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect pro

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nd of handfasting" priestess "let them be named and brought forward" covener.(groom's name. is the man and (bride's name..is the woman" bride and groom move forward to stand facing priest and priestess across the altar bride opposite priest and groom opposite priestess. priestess(to groom "are you.(name" groom "i am" priestess "what is your desire" groom "to be made one with.(bride's name, in the eyes of the gods and the wicca" priestfto bride "are you (name" bride "i am" priest "and what is your desire" bride "to be made one with (groom's name, in the eyes of the gods and the wicca" priestess takes up sword and raises it high. priest hands priapic wand to bride and groom. they hold it between them, each with both hands. priestess "lord and lady, here before you stand two of your folk. wit

image you see looks sad and angered, then is the time. for you to smile and to love (for it is not fire that puts out fire. in return will the image in the pool smile and love. so change you anger for love and tears for joy. it is no weakness to admit a wrong; more is it a strength and a sign of learning" priest "ever love, help and respect each other, and then know truly that you are one in the eyes of the gods and of the wicca" all "so mote it be" priest takes priapic wand from couple and replaces it on the altar. bride and groom each place ring on the other's finger and kiss. they then kiss priest and priestess across the altar, then move deosil about the circle to be congratulated by the others. then shall follow the ceremony of cakes and ale followed by games and merriment. as i said

land both do show their love; know their true heart, hoping that they never will part. bright full moon is shining above; shining down, spreading their true love. all are skyclad and everyone glad. happiness abounds; no one sad. flowers rest on the altar so gay, flowers around the circle lay. all the coven is singing with joy, happy for this girl and this boy "we desire that we be made one in the eyes of the gods and every one" runic inscriptions on silver band each then places on the other's hand "your life 111 guard before my own, disrespect ne'er will i condone. this athame 111 plunge in my heart should i hurt you; cause us to part" then they kiss each other with joy; no more are they just girl and boy. they're united as one, you see. the lord and lady we say "blessed be" 2. 3. 4. 243 2

BUDGE E

s. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click to view third hour. lower register. gods nos. 20-26. 24-26. three gods, with bowed backs who touch the earth with their hands. the text relating to the above reads- p. 59 "those who are in this picture [and those who are in] the house of tet praise this great god, and when this great god hath sent forth words to them, th

the form of a hawk-headed man. of him it is said "his work is to protect his own form" and of the serpent "he liveth upon the magical protection which issueth from his mouth every day" the text which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the left

the gods in their bodies praise thee; descend thou into the sky and take thou thy two souls through thy magical protectors' the work of these gods in the tuat is to praise this great god, and they stand in this city and they count up (or, verify) the gods of the country of mafket (i.e, sinai. they descend) to earth [before] ra after he hath taken up his position in the sky and doth rise upon the eyes of mankind in their circles" in the lower register are- 1. the god nu, holding the sceptre and ankh in his left and right hand respectively. p. 271 2. the goddess nut, holding the sceptre and ankh. 3. the god hehu, holding the sceptre and ankh. 4. the goddess hehut, holding the sceptre and ankh. 5. the god tebai, man-headed, and holding an oar, or paddle. click to view (left) the gods who rec

CASE PAUL F THE BOOK OF TOKENS

et 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, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perf

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les trois freres in the french pyrenees, this shamanic figure, which portrays a man in animal skins, dates from about 14000 bc and stands high above the animals that are depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn

s ago, it was regarded as precious because it was the main preservative of food through the long winter months for early settlers around the globe. in formal magick, it represents the element of earth. in modern protective and banishing rituals, a salt circle is created to keep out harm. many of us still adhere to the old practice of throwing a pinch of spilt salt over our left shoulder 'into the eyes of the devil. salt was also added in the making of holy water to ward off evil and increase physical strength as well as powers of fertility. salt is still added to water in casting a triple circle in more formal magick. on a less formal level, small quantities of salt can be empowered and used for all kinds of domestic protection. to empower salt, pass a clear quartz or crystal pendulum over

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

, or to shape-shift at will. many demonstrated a genius for receiving and interpreting communications from the realm of spiritual forces. most of all, unusual and discernible physical traits set the conjurers apart from other persons. a fascinating enumeration of bodily deformities particular to conjure specialists, such as distinguishing birthmarks or abnormalities such as harelips, red eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the folklorist ruth bass recalled in the 1930s that a "distinguishing physical characteristic" set apart most of the conjurers she had known in her childhood in mississippi "one was tall and dark with grave eyes" she wrote "one was an undersized, dwarfed mulatto, almost an albino, with green eyes

rn. these associations were made not only by individuals who came into firsthand contact with native african practitioners.those deemed to be most familiar with magical styles of spirituality.but others, who adhered to an axiom that stated the most widely respected conjurers were "fullblooded africans" a designation that affirmed the geographical and spiritual roots of conjuring practices. in the eyes of many blacks, these supernatural traditions were the bridge that connected the spiritual heritage of the ancestors with the adopted traditions of north america. we turn now to the african origins of conjure lodged in new world magic. black magic page 23 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 34\ facing page illustration: gris-gris with

CHRONOLOGIA RORISPERGIUS

opotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of the "beginning of civilization (shooraya d'mdeetanayoota) as seen through the eyes of the ancient bet-nahranaye (mesopotamians. these ancient inhabitants of assyria, babylon, and sumer believed that civilization was a "gift from the gods" and it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is bui

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

d having (by her consent) got her into his hands, he gave her good words until all her kingdom had subjected itself to him. after which, in the third scene of this act, he caused her to be led forth, and first to be stripped stark naked, and then to be bound to a post upon a scurvy wooden scaffold, and well scourged, and at last sentenced to death. this was so woeful a spectacle, that it made the eyes of many run over. hereupon like this, naked as she was, she was cast into prison, there to await her death, which was to be procured by poison, which actually did not kill her, but made her leprous all over. thus this act was for the most part lamentable. page 53 between acts, they brought forth nebuchadnezzar s image, which was adorned with all manner of arms, on the head, breast, belly, leg

COLLIER IRENE CHINESE MYTHOLOGY

evidence has not yet proven its existence. the dynasty that followed, the shang (1523 1027 b.c, has a rich heritage of pottery, bronzes, and artifacts, which places it as the first historical dynasty of china.1 the chinese dragon is not an evil creature. on the contrary, he brings rain and guards the lakes and waterways. he is a composite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a good leader who stru

COSIMANO CHARLES ELEMENTARY PSIONICS

ccess. once you have the person's attention, choose your word of command. remember, keep it down to one word. it is best to have chosen this word in advance because the situation may be such that you will not have time to think of one. stare at the person for a couple of seconds. you can probably get away with that in a social context at a distance. while staring, shoot the beam directly into the eyes of the subject while thinking your command and then approach the person. if the circumstances are right, you may not have to do that. the person may approach you. now comes the hard part. after the initial approach is made, do not do anything more with your psychic energy until you make sure you want to continue with this person. it may be you will meet someone and discover an instant, mutual

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ial (fourth dimensional) origin. the sight witnessed by 70,000 catholics at fatima, portugal in 1917 sounds like many of the stories described in both the ancient texts and the modern world. the fatima 'miracle' followed a series of meetings between three children and some strange being, which, they said, sometimes manifested as the virgin mary. the being promised to produce a miracle to open the eyes of humanity, and those tens of thousands of people who turned up to witness it did, indeed, see a fantastic sight. but what was it? ufo researcher, jacque vallee, believed he knew when he wrote, in his 1976 book, the invisible college "not only was a flying disc or globe consistently involved, but its motion, its falling leaf trajectory, its light effects, the thunderclaps, the buzzing sounds

since their service is for us irreplaceable in the respect that the police is in a position not only to use its own particular measures with the insubordinate, but also to screen our activities and to provide pretexts for discontents" protocol 15 the protocols describe the masons on the lower levels of degree- the great majority- as a part of a 'show army' who are there only "to kick dust in the eyes of their fellows. everyone is manipulating everyone else. unless we know the secret society background of people employed by the controlling institutions, be it the police, politicians, doctors, military officers, editors and journalists, or government officials, and unless we know what that secret society truly stands for, how can we possibly know what agenda those who run a country or commu

pen institute for humanistic studies. james baker, the us treasury secretary and long time buddy of george bush, made a speech in support of the world conservation bank. the official host of the world wilderness conference was george w. hunt, an accountant and investment consultant, who had done some reading about world conspiracy 'theories. this helped him to realise what was going on before the eyes of some genuine environmentalists who had no idea how they were being manipulated. an interview with george hunt appeared in moneychanger magazine in the united states. in that, he explained how the world conservation bank was being designed as a world central bank to create yet more debt in the third world and steal the lands of the poor while trumpeting its success in reducing debt and 'sav

DAVID ICKE CHILDREN OF THE MATRIX

researchers say this was connected to the 34 children of the matrix heliacal rising on july 23rd when sirius, the earth, and the sun are in a straight line. others speculate that this could create a "star gate" connection between the two systems, a sort of interdimensional (inter-density) portal. this moment was the beginning of the calendar for the new year in many cultures. it is said that the eyes of the sphinx (the dog) line up with the exact period on the horizon where sirius rises on july 23rd and that the pyramids are also lined up to that point on the horizon" this, incidentally, is the time every year that the illuminati elite gather at bohemian grove in northern california wearing their hooded robes for their infamous rituals under a 40-foot stone owl, as detailed in the biggest

ria and atlantis fell to cataclysmic events. i will focus from here on what happened after the stage-by-stage destruction of atlantis in the period from around 10,000bc to 5000bc. when the earth settled down after the incredible upheavals, the survivors from atlantis and lemuria began to recolonise the planet. and one of their key centres became known as sumer, the "cradle of civilisation, in the eyes of official history. this was the restarting of ruled by the gods 43 civilisation after the cataclysm. sir laurence gardner is the current front man of the ancient imperial royal dragon court and order, which was originally created in egypt about 2000bc to support the agenda of the so-called "dragon kings" or reptilian bloodlines. gardner says that sumaire in the old irish language means drag

ing to the sumerian tablets, and they refer to him as the "splendid serpent of the shining eyes. this is a common description of the hybrid babies in these times and i have heard the same story told today, also. as i said earlier, frans kamp, a dutch music teacher turned full-time researcher, was married to a woman he later realised was a reptoid hybrid. he told me that he experienced the shining eyes of his former wife "one evening we had a disagreement. she didn't get what she wanted and got very mad. she smashed the door to go away to her own apartment. i followed her outside. at that moment it was already dark. i saw her walking to her car and she grabbed the car door and then it happened. her eyes lit up. there came light out of her eyes. she went into the car and her eyes shone over

credo's words, it requires not just a new axe, but one that has been sharpened to its fullest potential. when you finally breach the "suit, he says, you find inside a pinkish, scaly, reptilian, creature with pupils that go up-down like a reptile's. africans call them in this "non-suited" state "pinky, pinky. the big black eyes, he says, are not eyes, but very sophisticated goggles to protect the eyes of the grey from the sun. for some reason, the reptilian greys and at least some of the other reptilians cannot endure, or do not wish to experience, direct sunlight, and they have to either wear these suits and eye protectors or only go out at night. i know it's serious, but i have to laugh at how bizarre it all is. aliens walking around in grey suits wearing big black shades, and others doi

s with other connected centres, was famous for its labyrinth, a word meaning "house of the double axe" or "house of the serpent goddess".8 greece was another serpent goddess culture. they called her athene and at delphi, the oracles (interdimensional channellers) would speak the words of the serpent goddess, known there as delphinia.9 the oracle would go into a trance state while staring into the eyes of a snake. she would also use cannabis and chew laurel leaves, the sacred herb of the goddess or "pythoness. the laurel leaves are used by the illuminati in the symbol of freemasonry and the logo of united nations, in which they frame an earth broken into an esoterically significant 33 segments (figure 18. pythagoras, the famous greek hero and mathematician, grew up in the mysteries of the s

onstructed through ritual but empowered by legions of spirits, i was a human and spiritual focus of corporate satanic energy into the 'body of christ'"4 phillip eugene de rothschild, like arizona wilder, talks of the involvement of josef mengele, and the overwhelming memory that most of his victims have is his eyes "i'll never forget his eyes, they say, one after the other. having looked into the eyes of ted heath, who is nowhere near as high in the hierarchy as mengele was, i know exactly what they mean. phillip de rothschild says he saw mengele giving a "tongue-lashing" to his rothschild father and this confirms my own research that shape-shifter mengele was very high indeed in the illuminati. i'm sure there are those who will be extremely surprised by the claim that long after the war j

i had heart trouble and was recovering from a heart attack. i hesitated, but finally relented and said ok "they sprang over to me so fast that it startled me. one got behind me and one straddled my legs in front of me. they did this without touching me and they both started running their hands around my body again without touching me anywhere. this went on for about a minute then my eyes met the eyes of the lady in front of me. that was some experience, our eyes meeting. pay attention to what i say here. i could see immediately that she knew that i knew and it broke her concentration. she lost control and changed into a reptilian right before my eyes. no sooner than she lost control, she regained it and shape-shifted back into a human. all this took place in the blink of an eye. they imme

ed to create "bodies" through which they could operate on this planet. walden said the aliens lived in "subterranean shelters" from the time they arrived, and conditions in the earth's atmosphere threatened their survival because they could not maintain a constant body temperature. he said their eyes are extremely sensitive to light and this fits with credo mutwa's claims about the lightsensitive eyes of the greys and other reptilians, and with the symbolic story of the blood-drinking dracula who could not go out during the day. walden was, surprisingly, very positive about the reptilians by the time his book was finished, 254 children of the matrix but i think he was taking their word for their true intentions for humanity a little too easily. the evidence is overwhelming that some of the

worked extremely hard to persuade people to dismiss the stories as fantasy. the children told of animals being slaughtered and other satanic rituals. they described how they were buried, locked in the dark, and taken to different locations to be abused. these included a grocery store, church, cemetery, and a crematorium. the children said they were forced to drink blood and urine and they saw the eyes of a baby ripped out and its body incinerated. others said that a rabbit was killed in front of them to show what would happen if they told their parents. the case was under investigation for four years, on trial for two and a half years, involved 124 witnesses, 50,000 pages of transcript, and cost almost $23,000 a day but in the end the case fell apart and those responsible escaped with thei

DAVID ICKE THE BIGGEST SECRET

e of all the ancient cultures,including the egyptian, the central american and the indian. professor phillip calahanin his study of the surviving and mysterious round towers of ireland has said that theyare positioned with remarkable synchronicity to the star constellations of the northernsky at the winter solstice. and the towers most perfectly align with the constellationof. draco. the head and eyes of the draco formation, as designed on the ground inireland, are, according to calahan, located either side of lough neagh right in thefigure 4: the draco dragonconstellation to which so many ancientmonuments appear to be aligned. 24centre of northern ireland. the eastern side of lough neagh is close to the capital,belfast.16 so the head of the draco constellation is positioned on the ground

flesh and drink blood. the earth laidaccusation against the lawless ones.16that passage describes the bloodlines i am highlighting and they came together inthe babylonian brotherhood which has since expanded across the planet. while welook out of our eyes and feel part of this physical world, the reptiles look into this thirddimension, much like someone looking through a window. in this case, the eyes of thephysical body. we are consciously in the third dimension, they are consciously in thefourth looking into the third. when you know what you are looking for it is the eyesthat give them away. they are dark, piercing and cold. the reptile full-bloods are notattached to their bodies like humans. they are knowingly using them as space suits tooperate in this world, and when one wears out the

by 369 children at the mcmartin day care centre that they had been sexually abused.they told of animals being slaughtered and other satanic rituals. they described howthey were buried, locked in the dark, and taken to different locations to be abused. theseincluded a grocery store, a cemetery, a church, and a crematorium. the children said theywere forced to drink blood and urine and they saw the eyes of a baby ripped out and itsbody incinerated. others said that a rabbit was killed in front of them to show whatwould happen if they told their parents. the case was under investigation for four years,on trial for two and a half years, involved 124 witnesses, 50,000 pages of transcript, andcost almost $23,000 a day but in the end it fell apart and those responsible escaped withtheir freedom

DEMONIC BIBLE

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 into a "transmitter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led around upon rash emotional whims without the slightest balance

DION FORTUNE CEREMONIAL MAGIC UNVEILED

e, there can be no justification for withholding them from the world. the only reason of which i am aware, and one which i suspect of being a weighty one with those who have so long sat resolutely upon the lid of occult secrecy, is that for purposes of priestcraft and prestige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest

DION FORTUNE MYSTICAL QABALA

believe in, but adore the gods. chapter xxii mystical qabala page 150 netzach title: netzach, victory (hebrew spelling: nun, tzaddi, cheth) magical image: a beautiful naked woman. situation on the tree: at the foot of the pillar of mercy. yetziratic text: the seventh path is called the occult intelligence because it is the refulgent splendour of the intellectual virtues which are perceived by the eyes of the intellect and the contemplations of faith. title given to netzach: firmness. god-name: jehovah tzabaoth, the lord of hosts. archangel: haniel. order of angels: elohim, gods. mundane chakra: nogah, venus. spiritual experience: vision of beauty triumphant. virtue: unselfishness. vice: unchastity. lust. correspondence in the microcosm: loins, hips, and legs. symbols: lamp and girdle. the

pects, bearing constantly in mind that we are now in the sphere of illusion, and that what is about to be described in terms of form are appearances as represented by the intellect to itself and projected back into the astral light as thought-forms. this is a very important point, and should be thoroughly understood in order to avoid falling into superstition. everything that is perceived by the "eyes of the intellect and the contemplations of faith" as the yetziratic text so graphically puts it, has its metaphysical basis in chokmah, the supernal sephirah at the head of the pillar of mercy. but with netzach a great change comes over our mode of apprehending the different types of existence assigned to each sphere. hitherto we have perceived by means of intuition; our apprehensions have be

life that we cannot fail to observe but forwhichwe have no explanation. it explains a great many things in organised religion that are very real to the believer but very baffling to the unbeliever, who can neither explain them nor explain them away. 12. in netzach, however, we have the most tenuous form of these things, and they are perceived far more by the "contemplations of faith" than by the "eyes of the intellect" in the sphere of hod are performed all manner of magical operations in which the intellect itself is brought to bear upon these tenuous and fleeting images to give them form and permanency; but in the sphere of netzach such operations do not take place to any great degree; all god-forms in netzach are worshipped by means of the arts, not conceived by means of philosophies. n

e machine; or of social corruption, such as organised prostitution or child-labour, which undermines the health of the body politic. 12. the conservative impulse and the radical impulse will both draw to themselves those who are in sympathy with their viewpoints, and their supporters will soon organise themselves into political parties; these parties are not evil save in the [page 300] prejudiced eyes of their political opponents; the main body of the nation opposes and supports them impartially and turn about, recognising that they represent compensating factors. equally, the corrupt and criminal elements in society will tend to organise a tammany hall of their own. now the conservative and radical parties might be likened to chesed and geburah respectively; tammany hall might be compared

DION FORTUNE PSYCHIC SELF DEFENSE

ake the flesh creep, but is designed as a serious contribution to a little-understood aspect of abnormal psychology, perverted, in some instances, to the purposes of crime. it is a book intended for serious students and for those who find themselves confronted by the problems it describes, and who are trying to understand them and find a way out. my chief aim in speaking so frankly is to open the eyes of men and women to the nature of the forces that are at work below the surface of everyday life. it may happen to any one of us to break through the thin crust of normality and find ourselves face to face with these forces. reading of the cases cited in this book, we may well say that there, but for the grace of god, goes any one of us. if i can give in these pages the knowledge which protec

dog, to my great relief. then the northern corner of the room appeared to fade away, and the creature went out through the gap. i was far from happy, however, for i had a feeling that this was not the end of it, and my feeling was confirmed when next morning another member of my household reported that her sleep had been disturbed by dreams of wolves, and she had awakened in the night to see the eyes of a wild animal shining in the darkness in the corner of her room. now thoroughly alarmed, i went off to seek advice from one whom i have always looked upon as my teacher, and i was told that i had made this thing out of my own substance by revengeful thoughts, and that it was really a part of myself extruded, and that i must at all costs recall it and reabsorb it into myself, at the same ti

inting of a revolver; anything which coerces you against your inclinations may be interpreted as a threat. for instance, supposing it were intimated to you, however tactfully, that if you did not subscribe to the funds of an organisation, your interest in occultism would be liable to be gossiped about, and possibly involve you in unpleasantness with your relatives, or your employers, this, in the eyes of the law, would be blackmail. anything, in fact, which plays upon a person's fears is a threat. let us now consider what is the best thing to do if you are being threatened. it is seldom wise to answer threat with threat. the best thing is to reply that you will think it over and see what can be done, and then go straight to the nearest police-station and tell the whole story. you can be su

alue to your patient to fix the blame unless the matter can be cleared up. he is considerably worse off if his suspicions are turned towards some person in his environment from whom he cannot escape, than if he be left to attribute his 78 of 103 trouble to unidentified psychic influences. where ignorance is bliss 'tis folly to be wise is truer in psychic matters than anywhere else. never open the eyes of your patient to a danger for which you cannot give him an effectual defence. the surgeon who is about to operate covers his instruments with a cloth so that the patient shall not see them. the wise occultist does the same. do not forget that the unseen is always suspect to the uninitiated. having conducted an enquiry along the lines laid down in the previous pages, you should have acquired

DONALDTYSON CORONZON

, whom he idolized, insofar as crowley was capable of placing any historical figure on a pedestal. victor neuberg, a strange masochistic follower of crowley, was regarded by crowley as fulfilling the role of john dee, who wrote down the original enochian communications dictated by kelley. crowley never understood that the enochian communications were focused entirely upon john dee, or that in the eyes of the angels kelley was merely a psychic telephone through which they could talk to dee. crowley placed all importance in kelley, and regarded dee with the same contempt that he heaped upon his own poor follower, neuberg. this distortion of the true relationship between dee, kelley and the angels says a great deal about frater perdurabo's ego, his vanity, and the limitations of his mind. sin

DONALDTYSON EVILEYE

e sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also lived during the first century, recorded earlier accounts of particular tribes, the triballi and the illyrii, some of the members of which possessed the power of the evil eye as a genetic inheritance

ion with the eyes, and can even kill those on whom they fix their gaze for any length of time, more especially if their look denotes anger" pliny recorded several details concerning this type of person. he wrote that the pupils of their eyes are double. the same was reported about a certain tribe in scythia known as the bythiae, and a tribe in pontus called the thibii. sometimes the pupils in the eyes of the thibii resembled the shape of a horse. it was said that the bodies of members of this tribe possessing the evil eye would not sink in water, not even when they were weighed down by the sodden mass of their clothing. it was common to refer to those accused of having the evil eye as witches. one of the trials used to test a witch during the middle ages and renaissance was to throw her in

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

g his heart to a triad of gods. 2. or the deceased adoring his heart; see also naville, todtenbuch, bd. i, bl. 42. 3# amihat] p. xxxv theban version: list of chapters. vignette: three serpents. chapter xxxvi. the chapter of repulsing the tortoise (apsai. vignette: the deceased spearing a beetle.[1] chapter xxxvii. the chapter of repulsing the two merti. vignette: two ur i, which represent the two eyes of ra. chapter xxxviiia. the chapter of living upon the air which is in the underworld. vignette: the deceased holding a sail, emblematic of air. chapter xxxviiib. the chapter of living upon air and of repulsing the two merti. vignette: the deceased attacking three serpents, a knife in his right hand and a sail in his left. chapter xxxix. the chapter of repulsing the serpent in the underworld

ith the dead and with the god with whom he was identified.[3 [1. some fifty years ago, m. reuvens expressed his belief that the# represented the four quarters of the world, and according to m. maspero it unites in itself the four pillars which support the sky and osiris, whom they preserve from chaos; see recueil de travaux, t. xii, p. 79, note 3; and tudes de mythologie, t. ii, p. 359. 2. on the eyes of horus, see lef bure, le mythe osirien--les yeux d'horus, paris, 1874; and gr baut, les deux yeux du disque solaire (recueil de travaux t. i, pp. 72, 87, 112-131. 3. to discuss the origin and development of animal sacrifice among the early egyptians lies outside the scope of this work. for information on the significance of sacrifice among the semites, in whose customs many originally egypt

is brought unto thee, and funeral ceremonies. http//www.sacred-texts.com/egy/ebod/ebod11.htm (2 of 5 [8/10/2001 11:24:10 am] placed in thy mouth.[7] hail, unas, the nipples of the bosom of horus have been given unto thee, and thou hast taken in thy mouth[8] the breast of thy sister isis, and the milk which floweth from thy mother is poured into thy mouth.[9 "thou hast gotten possession of the two eyes of horus, the white and the black, thou hast taken them unto thyself and they illumine thy face.[10] the day hath made an offering unto thee in heaven, and the east and the west are at peace with thee; the night hath made an offering[11] unto thee, and the north and the south are at peace with thee. these are the offerings which are brought unto thee, the offerings which thou seest, the offer

en unto thee, in order that it may lead thee unto the gods.[15] o all ye unguents, be ye laid out before your horus,[16] and make ye him strong. cause him to gain the mastery over his body, and make his eyes to be opened. may all the shining beings see him, may they hear his name, for the eye of horus hath been brought, in order that it may be placed before osiris unas.[17] o osiris unas, the two eyes of horus have been laid like paint upon thy face.[18 "o clothe thyself in peace! put thou on thy apparel in peace! may tatet put on[19] apparel in peace! hail, eye of horus, in tep, in peace! hail, eye of horus, in the houses of nit, in peace. receive thou white apparel. o grant that the two lands which rejoiced to do homage unto horus may do homage unto set; and grant that the two lands whic

mbracing him, stands anubis, the god of the tomb; and at his feet, in front, kneels thuthu to take a last farewell of her husband's body. before a table of offerings stand two priests: the sem priest, who wears a panther's skin, holding in his right hand a libation vase, and in his left a censer; and a priest holding in his right hand an instrument[1] with which he is about to touch the mouth and eyes of the mummy, and in his left the instrument for "opening the mouth"[2] behind or beside them on the ground, in a row, lie the instruments employed in the ceremony of "opening the mouth"[2] etc, the mesxet instrument, the sepulchral box, the boxes of purification, the bandlet, the libation vases, the ostrich feather and the instruments called seb-ur, temanu or tun-tet, and the pesh-en-kef. th

te list of these instruments, see schiaparelli, il libro dei funerali degli antichi egiziani, p.109] p. 268 unto thee thy son who loveth thee; he shall open for thee thy mouth and thine eyes (fig. 8. a tomb-official, am-as, then takes up his position behind the deceased, and the se-mer-f and the kher-heb stand in front; the kher-heb repeating four times "the se-mer-f openeth the mouth and the two eyes of the deceased, first with a needle of iron, then with a rod of smu metal; the am-as addressing the deceased "behold the se-mer-f; and the kher-heb saying, in the name of the se-mer-f "i have pressed for thee thy mouth, even as thy father pressed it in the name of seker. hail, horus hath pressed thy mouth for thee, he hath opened thine eyes for thee; horus hath opened thy mouth for thee, he

and meals of the tomb are brought forth unto thee upon earth from the utchat. this hath been decreed for thee" plate xxxii (continued. vignette: the god nu. text (1) the hair of osiris ani, triumphant, is the hair of nu. vignette: ra, hawk-headed, and wearing a disk. text (2) the face of osiris, the scribe ani, is the face of ra. vignette: the goddess hathor, wearing disk and horns. text (3) the eyes of osiris ani, triumphant, are the eyes of hathor. vignette: the god ap-uat and standard. text (4) the ears of osiris ani, triumphant, are the ears of ap-uat. vignette: the god anpu, jackal-headed. text (5) the lips of osiris ani, triumphant, are the lips of anpu. vignette: the scorpion serqet, holding the shen, and ankh. text (6) the teeth of osiris ani, triumphant, are the teeth of serqet

decay' i establish those who praise me. i am the holy knot within the tamarisk tree, more beautiful (4) in brightness than yesterday" to be said four times. i am ra who establish those who praise him. i am the knot within the tamarisk tree, more beautiful in brightness than the disk of yesterday (5) going forth on this. day. my hair is the hair of nu. my face is the face of ra. mine eyes are the eyes of hathor. mine ears are the ears of ap-uat (6) my nose is the nose of khent-sheps.[2] my lips are the lips of anpu. my teeth are the teeth of khepera. my neck is the neck of isis, the divine lady (7) my hands are the hands of khnemu, the lord of tattu. my fore-arms are the fore-arms of neith, the lady of sa s. my backbone is the backbone of sut. my privy member is the privy member of osiris

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

received instruction in the magic arts and came to be more proficient than his masters. his false miracles gained so much popularity for him that many jews believed him to be the messiah who was to restore their nation to jerusalem. according to legends, the king of persia imprisoned him, but no bolts and bars could hold so formidable a magician. he escaped from his prison and appeared before the eyes of the astonished king, though the courtiers saw nothing. in vain the king called angrily for someone to arrest the imposter. while they groped in search of him, alruy slipped from the palace with the king in pursuit and all the courtiers running after him. they reached the sea shore, and alruy turned and showed himself to all the people. spreading a scarf on the surface of the water, he walk

returning from a funeral might pass through a cleft tree, or other narrow aperture, to free themselves from the ghost of the person they just buried. the same reason has been given for the practice, common among hottentots, hindus, native americans, and many other peoples, of carrying the dead out through a hole in the wall and closing the aperture immediately afterward. the custom of closing the eyes of the dead may have arisen from the fear that the ghost would find its way back again. to the contrary, the mayas of the yucatan (mexico, used to draw a line with chalk from the tomb to the hearth, so that the soul might return if it desired to do so. among many peoples, the names of the departed (in some mysterious manner bound up with the soul, if not identified with it) are not mentioned

t honorably by me, reporting my lectures, if briefly, with admirable impartiality. the press is a reflector; and those audiences of 2,000 and 2,500 in the great opera house on each sunday for several successive months, were not without a most striking moral significance. it seemed to be the general opinion that spiritualism had never before occupied so prominent yet so favorable a position in the eyes of the public. peebles initially introduced thomas walker, a young englishman, to australia. alleging himself to be a trance speaker under the control of certain spirits, whom he named, walker lectured in sydney, melbourne, and other places. in march 1878 walker participated in a debate with a rev. m. green, a minister of the churches of christ, an american free-church denomination that perpe

and slade readily repeated his performance with it. it was necessary to break the pencil down to a mere crumb, in order to insert it between the leaves of the slate. this done, the phenomenon at once recurred with this rather perplexing difference, that the slate, instead of being put half under the table, forced itself by a series of jerks on to my neck, and reposed quietly under my ear, in the eyes of everyone present. the scratching then commenced; i heard the t s crossed and the i s dotted by the moving pencil, and at the usual signal i opened the slate, and found an intelligible reply to the question put .the next manifestation was the levitation of one of the sitters in his chair about a clear foot from the ground, and the levitation of the table about two feet. i ought to have ment

. a legend related that this demon once made up his mind to destroy all humankind. his counsellor, ishun, however, prevailed upon him to change his mind, and he said, whoever will laud my name i will bless with plenty. no one will oppose the person who proclaims the glory of my valor. the worshiper who chants the hymn of praise to me will not be afflicted by disease, and he will find favor in the eyes of the king and his nobles. ghosts among the spirits who were the enemies of humans the ghosts of the dead were most dangerous, especially the ghosts of those who had not been properly buried. these homeless spirits.the grave was the home of the dead.wandered the streets searching for food and drink, or haunting houses. they often injured humans seriously. the ghosts had a scary appearance. w

ymphs of the corycian caves. his bailey, e. h. encyclopedia of occultism& parapsychology. 5th ed. 146 oracular verses were said to have been impressively fulfilled. he is cited by herodotus and pausanias. balan according to johan weyer, a great and terrible demon monarch among the infernal powers. he has three heads, those of a bull, a man, and a ram. joined to these by the tail is a serpent, the eyes of which burn with fire. balan rides an enormous bear. he commands 40 of the infernal legions and rules over finesse, ruses, and middle courses. sources: weyer, johannes. witches, devils and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval& renaissance texts& studies, 1991. balasius a precious stone with occult virtues. according to ca

the height at which the water fell by holding a large piece of paper at an elevation. drops fell under the paper only until it was lowered eighteen inches. at that height they formed on the sheet. the experiment took place in broad daylight. seven sitters of mme. l. ignath fervently prayed, on the control s instruction, before a picture of the madonna of sixtin, after which tears appeared in the eyes of the portrait and ran down the painted cheeks (zeitschrift fur parapsychologie, june 1932. reports of chemical phenomena in seance rooms must be treated with caution. a smell like phosphorus may indeed indicate the presence of that chemical, but it may have been introduced by a fake medium. the true facts of some of the remarkable phenomena claimed in cases from past history may never be fo

emphasized by repetition. for instance, the dragon is so familiar as to be no longer remarked, and yet his significance is perhaps not fully understood by all. there are, in fact, three kinds of dragons, the lung of the sky, the li of the sea, and the kiau of the marshes. the lung is the favorite kind, however, and may be known when met by his having the head of a camel, the horns of a deer, the eyes of a rabbit, ears of a cow, neck of a snake, belly of a frog, scales of a carp, claws of a hawk, and palm of a tiger. his special office is to guard and support the mansions of the gods, and he is naturally the peculiar symbol of the emperor. a less familiar beast is the chi-lin, which resembles in part a rhinoceros, but has a head, feet, and legs like a deer, and a tufted tail. in spite of h

itualistic seance. although there exists a quantity of evidence, collected by members of the society for psychical research and other scientific investigators, that would seem to support the theory of supernormal vision, it must be acknowledged that many cases of clairvoyance lend themselves to a more mundane explanation. for instance, it has been shown that it is almost impossible to bandage the eyes of a medium so that the person cannot make some use of his or her normal vision. the possibility of hyperesthesia during trance should also be taken into account, as should telepathy, which may conceivably play a part in clairvoyant performances. a private detective agency could also be a possible source of some of the knowledge displayed by the professional clairvoyant. the crystal is, as ha

robes. i hear the sentence. oh! my wretched wife and children. i am abandoned. if only you would put my body to me, i should be with you once more. you refuse? all the same, i love you my poor babies. miserable wretch that i am i have covered you with blood. when will this finish.or is not a murderer condemned to eternal punishment? as wiertz spoke these words, the witnesses thought they saw the eyes of the decapitated head open wide with a look of unmistakable suffering and of beseeching. the painter continued his lamentations: no, such suffering cannot endure for ever; god is merciful. all that belongs to earth is fading away. i see in the distance a little light glittering like a diamond. i feel a calm stealing over me. what a good sleep i shall have. what joy! these were the last word

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given by the great magicians of medieval and modern times naturally differ greatly from those of anthropologists. for example, nineteenth-century magician eliphas levi states in his history of magic (1913: magic, therefore, combines in a single science that w

their faces just about a foot from me, either smiling or looking intently at me. some of these were breathing violently as if after a strenuous run, and in these cases i felt their breath on my face. once i listened to the heartbeat of an apparition. they conducted themselves as callers at a party. the expression of curiosity in their eyes is most appealing. i have seen a similar look only in the eyes of children at the age of the awakening of their intelligence. on one occasion i saw two of them flying high above our heads in the higher room, illuminating each other with the plaques and performing fancy evolutions. it was really a beautiful sight, something like an aerial ballet. william crookes testified that the phantom hand. is not always a mere form, but sometimes appears perfectly li

a very good red light, the various movements of the table. the table bent down and passed behind the curtain, followed by one of us (dr. c. foa) who saw it turn over and rest on one of its two short sides, whilst one of the legs came off violently as if under the action of some force pressing upon it. at this moment the table came violently out of the cabinet, and continued to break up under the eyes of everyone present. at first its different parts were torn off, then the boards themselves went to pieces. two legs, which still remained united by a thin slip of wood, floated above us and placed themselves on the seance table. the astronomer porro reported from his seance with palladino in 1891: next a formidable blow, like the stroke of the fist of an athlete is struck in the middle of th

on, then the revelation to the neophyte of certain holy things, the crowning with the garlands, and lastly the communion with the deity. the mysteries appear to have revolved around the semi-dramatic representation of the life of a deity. it is believed that these mystic cults were of pre-hellenic origin, and that the pelasgic aboriginal people of greece strove to conceal their religions from the eyes of their conquerors. however, it is interesting to note that for the most part the higher offices of these cults were in the hands of aristocrats, who, it may be reasonably inferred, had little to do with the strata of the population that represented the pelasgic peoples. again, the divinities worshiped in the mysteries possess for the most part greek names and many of them are certainly gods

mother was enacted before an audience. of scenic display there was probably little or none, as excavation has proved that there was not room for it, and we find nothing regarding scenery in the accounts presented in many inscriptions; but the apparel of the actors was probably most magnificent, heightened by the effect of gloom and torchlight. certain sacred symbols were also displayed before the eyes of the elect. these appear to have been small idols of the goddesses, of great antiquity and sanctity. we know that the original symbols of deity are jealously guarded by many priesthoods. for example, the uapes of brazil kept careful watch over the symbols of jurupari, their god, and they were shown only to the initiated. any woman who cast eyes on them was instantly poisoned. it was also st

e of so many specifics, equally reparative and regenerative. this depended upon the relationship that existed between the temperament of a privileged plant and the temperament of the individual who asked of it his rejuvenescence. however brilliant were the results of his discoveries, those he obtained or those he thought he might obtain, they were for paracelsus but the beginning of magic. to the eyes of so consummate an alchemist, vegetable life was not important; it was the mineral.the metallic life.that was significant. paracelsus believed it was in his power to seize the first life-principle of the moon, the sun, mars, or saturn; that is, of silver, gold, iron, or lead. it was equally facile for him to grasp the life of the precious stones, the bitumens, the sulphurs, and even that of

evival in 1904 were accompanied by similar phenomena, especially the sound of unearthly music and the sight of inexplicable lights. the reverend john crapsey of brookfield, tioga county, was quoting the words of jesus on the cross when: a mighty invisible power seemed suddenly to possess him, and a luminous appearance scintillated upon and around his hand, shining with brilliant effulgence in the eyes of all beholders. under an impulse which i could not resist, i sprang from the desk out upon the middle of the floor into the midst of the congregation. fire and pillars of smoke and luminous light rose up bodily in our midst; men, women and even stammering children were seized, speaking with new tongues, and uttering prophecies. prayers and exhortations were poured forth in abundance, and ma

and practitioners of fortune- telling. magic and demonology magic appears to have been common in scotland until a late period. in the pages of adamnan, abbot of iona (ca. 625.704 c.e, st. columba and his priest regarded the druids as magicians, and he countered their sorcery with what was believed to be a superior celestial magic of his own. thus does the religion of one race become magic in the eyes of another. notices of sorcery in scotland before the thirteenth century are scanty, if we except the tradition that macbeth encountered three witches who prophesied his fate to him. there is no reason to believe that thomas the rhymer (who was endowed by later superstition with adventures similar to those of tannhauser) was really other than a minstrel and maker of epigrams, or that sir mich

m, and the building brotherhoods of western europe. this is not a proven theory; however, it is much more feasible than the romantic legend concerning the rise of freemasonry at the time of the building of the temple of solomon. one of the chief reasons that we know so little concerning these brotherhoods in medieval times is that the charge of dabbling in the occult arts was a serious one in the eyes of the law and the church; therefore, occultists found it necessary to carry on their practices in secret. but after the reformation, a modern spirit took possession of europe, and protagonists of the occult sciences came out of their secrecy and practiced in the open light of day. in england, for example, numerous persons avowed themselves alchemists; in germany the rosicrucians sent out a m

he celebrated author d. g. morhoff, who wrote a letter concerning it to langlet du fresnoy, author of the histoire de la philosophie hermetique (3 vols, 1742. seton visited amsterdam and rotterdam, traveled by sea to italy, then went through switzerland to germany, accompanied by wolfgang dienheim, a professed skeptic of alchemy, whom seton convinced of the error of his views at basel, before the eyes of several of its principal inhabitants. dienheim described seton, and the pen picture he made resembles a typical scot of the seventeenth century. seton, dienheim said was short but stout, and high coloured, with a pointed beard, but despite his corpulence, his expression was spiritual and exalted. he was, added dienheim, a native of molier, in an island of the ocean. seton demonstrated seve

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

onald. david said, keith has now graduated and become a prophet. he is a prophet of christ. he is a prophet of god. the people of landa, devout christians, practice a form of roman catholicism. raised a protestant, macdonald knew little of catholicism until the landanians contacted him. according to a channeling from the master in 1985, soon there will be forty craft of landa truly visible to the eyes of all humans. three more craft shall come down to receive keith. this will be done to gain the attention of the many, for keith has a job. his first job will be to be received by us of landa, to be taken there for forty days and nights. during that time forty craft of landa will travel to every nation to show keith has been received. when the meeting is over, keith will return to meet with t

anion, scott warren, had invented a fleet of ships. they were now seeking to demonstrate that long-distance airship travel was safe and economical. the young man was invited to tour the vehicle, where he met two other crew members. that same day, at around 11 p.m, at beaumont, texas, according to an account published in the houston daily post of april 21, lights in a neighbor s pasture caught the eyes of j. r. ligon and his son charley. they observed four men moving around a large dark object that they recognized, as they approached it, as an airship. its crew asked for water and accompanied the two to the house, where they filled their buckets. i accosted one of the men, the elder ligon reported, and he told me his name was wilson. they were returning from a trip out on the gulf and were

FAUST

she seems to move with shackled feet. i must confess, i thought it was the facethat she looks like my gretchen sweet. mephistopheles do let that be! that is of good to none. it is a magic image, lifeless eidolon. it is not well to meet that anywhere; man s blood grows frigid from that rigid stare; and he is turned almost to stone. the story of medusa you of course have known. faust in truth, the eyes of one who s dead are those, which there was no fond, loving hand to close; that is the breast that gretchen offered me, that is the body sweet that i enjoyed. mephistopheles it s sorcery, you fool, you re easily decoyed! she seems to each as though his love were she. faust what rapture! ah, what misery! yet from this vision i can t turn aside. how strange that such a lovely neck a single ban

else to fauns with black bristles, as occasion may bring about, over their fair rounded members fully grant they an equal right. near and nearer they re sitting now, leaning one on the other, shoulder to shoulder, knee to knee, hand in hand, cradle they them over the throne s richly cushioned magnificence. now no scruples has majesty in its revealing all its intimate pleasures thus before all the eyes of the people. helena i feel so far away and yet so near and all too glad i say: here am i! here! faust i scarcely breathe, words tremble, check their pace; it is a dream, vanished are time and place. helena i feel i m lived-out sheer, and yet so new, blent with thee here, to thee, the unknown, true. faust probe not the dower of this rare destiny; though life s but an hour, our duty s still t

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ombines a principal name of small face with an appropriate name of vast face. it also includes built-in mechanisms to ensure smooth and natural transitions between the planes of existence and stations of consciousness, and into the roots of the tree. in the mystical qabalah, most such root mantra involve the name hvhy. it is very good for a person to depict the letters of the name hvhy before the eyes of the mind. 4 repeating a mantra over time creates a sympathetic vibration in the mind. it purifies desires, intensifies unconditional love and surrender, and naturally cultivates and enhances discrimination, same-sightedness, renunciation, and one-pointed concentration. true mantra have an intrinsic power to purify the shells (qlifoth. the one name of small face that naturally appeals to ea

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

nd one which he found it most valuable and instructive to compare with gentile ancient wisdoms, and above all with that of hermes trismegistus who particularly lent himself to pico's essays in comparative religion because he was so closely parallel to moses, as the egyptian law-giver and author of the inspired egyptian genesis, the pimander. looking at the hermetic writings and at cabala with the eyes of pico, certain symmetries begin to present themselves to our enraptured gaze. the egyptian law-giver had given utterance to wonderful mystical teachings, including an account of creation in which he seemed to know something of what moses knew. with this body of mystical teaching there went a magic, the magic of the asclepius. in cabala, too, there was a marvellous body of mystical teaching

f that most strange work (in the second dialogue) you will see, first of all the original cause of the supper party; secondly a description of walks and wanderings, which readers may possibly take to be poetical and figurative, rather than historically true; thirdly, he, as it were, confusedly plunges into moral topography, through which as he takes his way he looks about him with the penetrating eyes of lynceus, not lingering the while, and as he contemplates the great structures of the universe he seems to trip over every tiny thing, every stone and stumbling-block in his path. and in this he is imitating a painter, who, not satisfied with confining himself to a simple picture of his subject, puts in stones, mountains, trees, springs, rivers, hills, in order to fill the canvas and bring

encouraged great philosophers and contemplators, and gave them leisure and opportunity to reach the highest heights of heroic furor, the supreme "contractions, with their attendant magical insight and magical powers. thus ficino's whole effort of christian theologia platonica, with its prisci theologi and magi and its christian platonism, furtively combined with some magic, was as nothing in the eyes of giordano bruno, who, fully and boldly accepting the magical egyptian religion of the asclepius (and disregarding the supposed intimations of christianity in the corpus hermeticum) saw the egyptian magical religion as really neoplatonic theurgy and ecstasy, the ascent to the one. and this was what it really was, for the hermetic egyptianism was egyptianism interpreted by late antique neopla

od to the transposition of "profane" love emblems into emblems of "sacred" love in the jesuit religious emblem-books of the early seventeenth century. i have pointed this out elsewhere by studying, in connection with 1 see above, p. 221. 286 giordano bruno: heroic enthusiast and elizabethan bruno's emblems, profane love emblems from the vaenius collection, showing lovers wounded by darts from the eyes of the lady, or from cupid's bow, together with sacred love emblems showing arrows of divine love wounding the heart, or rays from divine love penetrating the soul' it is in exactly the same kind of way that bruno uses the petrarcan conceits in the eroici furori, save that, with him, the darts of divine love, the rays from the divine light, which penetrate the heroic enthusiast reach him from

ens too dangerous a position and it must be made clear to his enemies that bruno is disowned. as i have suggested in my book on the french academies of the sixteenth century, bruno's activities in england from the french embassy may have done henri no good with his virulent enemies if news of them got abroad in france who were always on the look-out for material with which to discredit him in the eyes of his catholic subjects.3 1 see my french academies of the sixteenth century, pp. 162 ft. 2 poem by raoul cailler in jacques davy du perron, discours spirituel, leyden, 1600. the discours spirituel had been delivered before henri iii at vincennes. see the french academies, pp. 170, 230. 3 french academies, pp. 231 ff. 301 giordano bruno: second visit to paris bruno must have known from caill

FRATER ELIJAH ANGELS OF CHAOS

ur at it. if one of those beers just happens to fall i/9a: the kiddies are all would be magicians. grendel comes to the fore and mocks the requirement of a certain grade. the false ego is recognized, and is kicked back into check by it s non-existence. this all sounds like a lot of philosophy, but is actually only represented this way because it needs to be shared. 8 rays emanating from 2 eyes. 2 eyes of e (5 th english letter) and an! which is 1. i/9b: a reference of another force bearing witness and interacting, opening up a gateway, some outer beings take notice. this no longer becomes play, but takes on a more serious edge. godz. i/10a: a number of binah (t3. the author wishes to collect his selves. duality. letters. the 2 lines turn 3 times. i/10b: how we come into life? an enigmatic

FRATER U D PRACTICAL SIGIL MAGIC

for sigils. afterwards, as already mentioned, you banish by laughter and by concentrating on something completely different, the more secular the better. one version of this technique has already been described in chapter 1. it is performed by standing in front of a mirror on which you have drawn your sigil with water-soluble colors. here again, physical over-exertion is employed. stare into the eyes of your mirror image without fluttering your eyelids, then cross your arms behind your head or your neck, push your arms backwards as far and uncomfortably as you can, and tense all your muscles while holding your breath (you may also stand on tiptoes) keep this posture until you cannot bear the tension and/or pain anymore. then release the tension spasmodically while interna1izng the sigil

FREEMASON BLUEBOOK

[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 contrivance of nature for performing all its various external and internal motions; while the variety displayed in the eyes of different animals, suited to their several ways of life, clearly demonstrates this organ to be the masterpiece of nature's work. feeling is that sense by which we distinguish the different qualities of bodies: such as heat and cold, hardness and softness ,roughness and smoothness, figure, solidity, motion and extension. smelling is that sense by which we distinguish odors, the various kind

ons, particularly when before the 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 tempe

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

und verbal expression in flowery speeches and high ideals which he was unable to carry into realization. therefore the reluctance of solomon to let her meet hiram abiff made the queen all the more anxious and importunate, so that at last solomon was forced to accede to her request, and he grudgingly sent for the grand master. when hiram abiff appeared, and solomon saw the love light kindle in the eyes of the queen of sheba, jealousy and hatred took root in his heart; he was, however, too wise to betray his feelings. but from that moment the plan of reconciliation and amalgamation of the sons of seth and the sons of cain which had been mapped out by the divine hierarchies was doomed to failure, wrecked upon the rocks of jealousy and self-seeking. the queen of sheba, according to the masonic

FULLER J F C SECRET WISDOM OF THE QABALAH

of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is bro

our eyes shall be opened; and ye shall be as gods, knowing good and evil. h 3 the passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the sun

GILBERT THE MAGICAL MASON

the ants, the rabbit, the locust, and the lizard you can seize with your hands. 4 things go stately along; a lion, a war-horse, a he-goat, and a king with his army. in the book of revelation we find mentioned four beasts (living beings, lion, calf, man and eagle) full of eyes, iv, 6-9: four horses, white, red, black and the pale horse called death, vi, 2-8: four hornsofthegolden altar before the eyes of god, ix, 13, and four angels who were bound in the river euphrates, ix, 14.theancient egyptians in their burials of notable men preserved the internal organs in four canopic jars, dedicated tothenumber four165amset,hapi,taumautefandquebsenuph,theso-called children ofhorus,asungod.thesewereguardedbyfourgoddesses, isis,nephthys,neithandserquet.thenumberfourisprominentin several formsofchron2

GILBERT THE SORCERER AND HIS APPRENTICE

uman, and is capable of taking human form. but woe to the man or woman106 the sorcerer and his apprenticewho is beguiled by one of the seal people 'the form of a god with the heart of a beast' they say.itwas in the north of skye, not far from portree, that a young fisherman took me once to see a seal that had got stranded in a rock pool 'many's the one she has killed' he said 'look ye only at the eyes of her now' anyone who has looked into the eyes of a seal may be pardoned for believing all the wild tales that are told of them, the human beauty, and pathos, and yearning in those eyes, seemtohold an infinity of romance behind them 'she nearly killed me' he went on 'and she took my foster brother. a beautiful girl she was, and none knew where she came from. we were both in love with her, an

GNOSTIC HANDBOOK

great ferocity, violence 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 ex

t of the religious ideologies that prevailed at the period it was written. it is also imperative to understand the big picture which shows where the tradition originated and to consider the nature of israel and the gnostic view of christianity origins to suggest a common denominator between gnosticism, kabbalah, medieval occultism and nordic and vedic sources is to court disaster, at least in the eyes of modern scholarship. however, if we examine the research of those who laid the foundations for modern archaeology and anthropology, there is much evidence for a direct link between these divergent forms (even perhaps evidence of a single source or point of origin. if we take kabbalah, for example, today promoted as judaic mysticism when we examine the scholarly texts on its origins (both by

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

logos can be received into the psychic/ mental structures, while at the same time limiting the receipt of fallen forces this is self perpetuating, as more light is received, the chakras are further developed and more light is received again. the seven churches or chakras hence form a central aspect of the spiritual practice of transfiguration. the mystery of the seven churches these seven are the eyes of the lord, which range throughout the earth. zechariah 4:10 the seven churches of the revelation of jesus christ to st. john have many meanings. in keeping with multiple levels of interpretation the churches can be understood as messages relating to historical churches of the period, messages gnostic theurgy page 75 characteristics of the seven churches and chakras church. location. meaning

is really that unjust, but because our ego hurts. the bottom line is that we do not wish to lose face. in many cases the actual loss incurred by simply ignoring a petty tyrant is far less than the time and effort that would be lost in the battle that would result if you challenged them. there is a difficulty here, we must then control the ego, we must be prepared to backdown, to lose face in the eyes of the world. this is a most difficult thing. there is a time for battle and bloodshed and a time for retreat. there is a time to go quietly on the earth, and another to rage against the night. the gnostic must be able to decide what strategy to use in which situation. it is no value gnostic theurgy page 179 spending your life fighting against the world- judgement has already been passed, the

ntext of the continuum of the gnosis, to see it as a unique revelation that has started a new movement is to end up as ignorant as the christians that crowleyites dislike so much. it is also clear that it cannot be taken at face value, its symbolism, gematria and imagery are as complex anything crowley consciously wrote and hence must be decoded rather than read. with my hawk s head i peck at the eyes of jesus as he hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and its primary thrust is in verse fifty one. this is an important verse which has many levels of meaning, it is not just trivial blasphemy. why does horus (the hawk

hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and its primary thrust is in verse fifty one. this is an important verse which has many levels of meaning, it is not just trivial blasphemy. why does horus (the hawk) only peck at the eyes of jesus? the answer is because the eyes gnostic theurgy page 215 represent perspective, perception, even worldview- here the worldview of modern christianity, as represented by the crucified jesus, is said to be wrong. 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 signi

GOETIA LUCIFERIAN

face is saturnine yet strong, and the aura you sense is tinctured with darkness beneath 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

yes 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 you feel an instinctual communication with this force. you are becoming in the luciferian light. the body of light is used in scrying and of tarot workings as well. allow the self to listen to the instincts which grant you foresight, this shall be a powerful tool in all that you do in daily life. it is highly recommen

GOLDEN DAWN RITUALS J

l practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, a

GOLDEN DAWN RITUALS K

l practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine geniu

GOLDEN DAWN RITUALS ZAM10

e of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword

i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forcibly to my behest, again, to shroud me from the eyes of men. should i ever utter the word, come quickly and without hesitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l

GOLDEN DAWN RITUALS ZAM13

ical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine geniu

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ve been lost, but perhaps things didn t pick up again until around 1500 bc, the so-called olmec horizon. by then the great sculptures would have been hoary with age, ancient relics of immense spiritual power, their allbut- forgotten origins wrapped in myths of giants and bearded civilizers. if so, we may be gazing at faces from a much more remote past than we imagine when we stare into the almond eyes of one of the negro heads or into the angular, chiselled caucasian features of uncle sam. it is by no means impossible that these great works preserve the images of peoples from a vanished civilization which embraced several different ethnic groups. that, in a nutshell, is the hypothetical third party theory as applied to 11 ibid, pp. 31, 177. 12 ibid, p. 126. 13 e. a. wallis budge, from feti

he wide, sloping valley of the river nile, lay the 17 the pyramids of egypt, p. 125. graham hancock fingerprints of the gods 280 city of cairo, a jumble of skyscrapers and flat traditional roofs separated by the dark defiles of narrow streets and interspersed with the needlepoint minarets of a thousand and one mosques. a film of reflected streetlighting shimmered over the whole scene, closing the eyes of modern cairenes to the wonder of the stars but at the same time creating the hallucination of a fairyland illuminated in greens and reds and blues and sulphurous yellows. i felt privileged to witness this strange, electronic mirage from such an incredible vantage point, perched on the summit platform of the last surviving wonder of the ancient world, hovering in the sky over cairo like ala

trange way that nineteenth century french archaeologists appeared almost to have been directed to the hidden chamber of the pyramid texts by a mythological opener of the ways. according to reasonably welldocumented reports, an egyptian foreman of the excavations at saqqara had been up and about at dawn one morning and had found himself by the side of a ruined pyramid looking into the bright amber eyes of a lone desert jackal: it was as if the animal were taunting his human observer. and inviting the puzzled man to chase him. slowly the jackal sauntered towards the north face of 17 atlas of ancient egypt, p. 36. 18 from fetish to god in ancient egypt, p. 147: judging by the pyramid texts, the priests of heliopolis borrowed very largely from the religious beliefs of the predynastic egyptians

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

fe. it is a divine dance, the tila' of hinduism, a creative expression of the 230 music of the spheres. the ultimate purpose of life is to live. the purpose of being is to be. from the viewpoint of the serious and time-oriented ego, such an initiation is an abomination to be avoided. many who enter oxo leave in disgust, convinced that it is an evil region, although good and evil are always in the eyes of the beholder. these usually windup in the next aethyr, vta, which is the complementary opposite of oxo. 231 vta, the city of the pyramids 0 ye who dwell in the city of the pyramids beneath the night of pan, remember that ye shall see no more light but that of the great fire that shall consume your dust to ashes. aleister crowley, the book of lies the aethyr called vta by the golden dawn an

my name. i am the great one, invisible on the paths of the shades. face the east and say, invisible, i now pass by the gate of the invisible by virtue of the name of light. i am light shrouded in darkness. i am the wielder of the forces of the great balance. face the south and say, thus have i formulated this shroud of darkness and of mystery as a concealment and a guard. i am concealed from the eyes of all men, from all things of sight and sense. 344 step 8. the banishment. after invoking and using the shroud of darkness, banish it by saying: 0 shroud of darkness and of mystery which has well served my purpose, you may now depart to your ancient ways. but be ready to return to me quickly and forcibly, at my request, again to shroud me from the eyes of men. and now i say to you, depart in

GREY W G CONDENSATION OF KABBALAH

he descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because o

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

orts the myth' adactos cavernis eorum a pastore cuneos, admota quadam ab his herba, elabi creditur vulgo. trebius auctor est, clavum cuneumve adactum quanta libeat vi arbori, in qua nidum habeat, statim exsilire cum crepitu arboris, cum insederit clavo aut cuneo^ that the woodpecker specially is acquainted with the magic virtues of herbs, appears from other tales: he guards them, and flies at the eyes of the man that would pull them up. thus pliny says 25, 4, 10 of the pa3ony' praecipiunt eruere noctu, quoniam si picus martlus videat, tuendo^ conf. aelian de nat. an. 3, 25, on the hoopoe. eabbinic legend mentions the rock-splitting shamir, which solomon procured in the following way [to get stone] for his buildings. he had search made for the nest of a iroodcock (grouse) with chicks in it

pression is sion-hverfing, look-throwing' sundr stauk sula for sion iotuns' asunder burst the pillar at the look of the giant, sgem. 53. stigandi can by his look destroy anything; when taken prisoner, they pull a bag over his head (dreginn belgr a hofut honum: he peeps through a hole in the sack, and ivitli one looh spoils a field of grass, laxd. p. 152-6. different and yet similar are the sjiarp eyes of certain heroes (p. 391) and maids, e.g. svanhildr being bound is to be kicked to death by horses' er hun (when she) hrcl i sundr aur/um: a]?orsu eigi (dared not) hestarnir at spora hana; ok er bikki sa l^at, mfelti hann, at belg skyldi draga a hofu^ henni/ fornald. sog. 1, 226. and of one sigur'sr we are told in fornm. sog. 2, 174 'at hann hefsi snart augnahragd, at allir hundar hurfu fra

beauty enchants by the radiant glance of the eye, it has also magic power in the syyiiling of the lips. in a mod. greek song, when the charming maid laughs, roses fall into her apron ottov yexa, kox ire^tovve ra posa\ ttjv ttosuiv tt, fauriel 2, 382. in heinr. von neuenstadt's apouonius of tyre, composed about 1400, it is asked 1. 182 'wa sach man 1 it is another thing for conjurors to blind the eyes of men by jugglery' sunt et praesti,t;iatores, qui alio nomine oh^trigilli vocantur, quod praestringaut vel obstringant humanorum aciem oculurum' hincm. kem. ed. 16i5. 1, 656. looks. laughing. kissing. dkinks. 1101 rosen lachcn' and then follows a tale about a man who laughs roses' der lacliet, daz ez vol rosen ivas, perg und tal, laub und gras' a nethl. proverb (tuinman 1, 306) says 'als liy

e use of occult forces in nature (pretty much as the devil from an inversion of god^ p. 986; but particular applications of the true and the false art cannot always be kept apart. as a herb, a stone, a spell proves a source of healing, so may it also act perniciously too; the use was proper and permissible, the abuse abhorred and punished. a poisoner as such is not a witch, she becomes one in the eyes of the people the moment she uses preternatural means. a wise woman, healing sickness and charming wounds, begins to pass for a witch only when with her art she does evil; her means are as natural as the poison of the murderess. to higher antiquity, witches were priestesses, physicians, fabulous night-wives, whom men honoured, feared, and at last made light of, but never dreamt as yet of pers

ted by itself is in french solitaire. but a deeper, a mythical meaning becomes apparent, which haupt in his zeitschr. 7, 278 disputes. pupillus means first a little one, a boy under age, a wai'd, and then acquires the sense of orphan. pupilla and kopr] signify a girl and the pupil of the eye, in which a child^s image is supposed to be seen (p. 1080. now as volundr fashions the iarknasteinn of the eyes of slain children, the stone might be called either pupilla or pupillus, and so agree with our' orphanus' thus erchanstein comes to be' weise' of thiassi's eyes were made shining stars, all stars are gems of the sky; from this the transition to the sparkling stone was easy enough. heinr. von krolewiz, describing the sky as a house, again brings the eyes into connexion with the orphan, 11. 119

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nverts this macrocosm, making the sun enter into the eye, plants into the hair, stones into the bones, and water into the blood of created man, so that in him the 1 the giants mould a man out of clay (leir, sn. 109. the finnish god hmarinen hammers himself a wife out of gold, eune 20. pintosmauto is baked of sugar, spice and scented water, his hair is made of gold thread, his teeth of pearls, his eyes of sapphires, and his lips of rubies, pentam. 5, 3. in a servian song (vuk no. 110, two sisters spin themselves a brother of red and white silk, they make him a body of boxwood, eyes of precious stones, eyebrows of sea-urchins, and teeth of pearls, then stuff sugar and honey into his mouth: now eat that, and talk to us (to nam yedi, pa nam probesedi! and the myth of pygmalion is founded on br

sub. v. i6l,.p. 145. sun. moon. 703 like the giant, the god (wuotan, the sky) has but one eye, which is awheel and a shield. in beow. 113.5 bedcen godes is the sun, the great celestial sign. 1 with this eye the divinity surveys the world, and nothing can escape its peering all-piercing glance 3, all the stars look down upon men.3 but the on. poets, not content with treating sun, moon and stara as eyes of heaven, invert the macrocosm, and call the human eye the sun, mooiv or star of the skull, forehead, brows and eyelashes -y they even call the eye th shield of the forehead: a confirmation of the similar name for the sun. another title they bestow on the sun is gimsteinn himins.(getnma coeli) j so in as. heofones gim/ beow. 4142. and wuldres .gim, andr. 1289 (see suppl. and not only is the

GRIMOIRE OF TURIEL

e, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of the blessed and glorious company of heaven, and by al! the sacred powers and virtues above rehearsed, and by whatever i

HANDBOOK OF EGYPTIAN MYTHOLOGY

ther immigrants found the joys and sorrows of isis to have meaning for their lives. isis and osiris came to be the most famous egyptian deities among foreigners, but the native egyptians continued to worship a multiplicity of deities. 36 handbook of egyptian mythology priests and temples under the ptolemies the ptolemies undertook massive temple rebuilding programs to legitimize their rule in the eyes of the egyptians and their gods.84 native egyptian society was more temple centered than ever, and the priesthood became the custodians of egyptian culture. working for a temple was virtually the only form of advancement available to talented egyptians. the priesthood turned into a hereditary caste, jealous of its rights and privileges. yet this was not a period of decadence. egyptian art, li

e new kingdom onward, this was a distinctive feature of egyptian religious thought. the creator was sometimes referred to as the one who made himself into millions or he who made himself into millions of gods. 6 creation could be seen as a process of differentiation, in which one original force was gradually mythical time lines 61 figure 12. plaque with a wedjat (sacred eye. the eye of ra and the eyes of horus could all be shown in this way (british museum) divided (without necessarily diminishing itself) into the diverse elements that made up the universe. the ways in which this could have happened were the subject of much speculation. the heart and the tongue. the intellectual powers that enabled the creator to bring himself/herself into existence and to create other beings were sometime

to make the first life. isis spreads the semen of horus on the leaves of some lettuces in seth s garden. when seth eats the lettuces he becomes pregnant by horus and gives birth to a radiant disk through the top of his head. thoth takes the disk and places it on the brow of horus as a sign that he is the true heir of the creator sun god.40 a cluster of myths deal with the mutilation of the eye or eyes of horus (see eyes of horus in deities, themes, and concepts. in horus s sky falcon form, his eyes could be regarded as the sun and the moon or as the morning and evening stars. references in the pyramid texts to the eye of horus being made small by the finger of seth may relate to lunar phenomena (see the egyptian year under cyclical time later in this chapter. later texts, such as book of t

ded as the sun and the moon or as the morning and evening stars. references in the pyramid texts to the eye of horus being made small by the finger of seth may relate to lunar phenomena (see the egyptian year under cyclical time later in this chapter. later texts, such as book of the dead spell 17, imply that the eye was torn out and swallowed or broken into pieces by seth. in some versions, both eyes of horus are blinded or torn out. although seth is the aggressor, he is sometimes said to be punishing horus for mutilating or raping his mother, isis.41 in the contendings of horus and seth, horus becomes angry with his mother for helping seth and cuts off her head. one myth has thoth heal isis by giving her a cow s head to replace the head that horus has taken away.42 the ennead decrees tha

h seth is the aggressor, he is sometimes said to be punishing horus for mutilating or raping his mother, isis.41 in the contendings of horus and seth, horus becomes angry with his mother for helping seth and cuts off her head. one myth has thoth heal isis by giving her a cow s head to replace the head that horus has taken away.42 the ennead decrees that horus should be punished. seth rips out the eyes of horus and buries them on a mountainside, where they grow into lotuses. in this story, the eyes of horus are restored by his foster mother, hathor. in other versions he is healed by isis or thoth. the latter is particularly associated with finding the eye of horus when it is lost or putting it back together 82 handbook of egyptian mythology when it has been torn into many pieces. this myth

he patient s skin or on a piece of linen applied to the patient s throat. a healing herb to be drunk in wine or beer is also mentioned. the whole spell is said to have proved effective against poison on countless occasions. mythical time lines 95 20. the name itself would have been the type of secret knowledge that was only passed on to the initiated. some of the pyramid texts, which were for the eyes of the king, do claim to give the true name of the creator. new kingdom hymns threaten that any unauthorized person who speaks the true name of god will die instantly. 21. thoth may not originally have been linked to this myth, but the egyptian sense of symmetry demanded that as thoth restored the lost and wounded lunar eye of horus, he should also bring back the solar eye of ra. the various

ards long. he 106 handbook of egyptian mythology was the great rebel, the evil one who led the forces of chaos against the sun god ra. the idea of the apophis snake may have come from the african python, which can open its mouth wide enough to swallow a person. apophis is probably the unnamed snake demon who tried to swallow the nun, the primeval waters, but was forced to cough them up again. the eyes of apophis seem to have been particularly feared, and he was said to make a terrible roaring sound. the movement of his body could cause earthquakes, and he was associated with the hidden sandbanks that were a danger to boats on the nile. it has been suggested that a combination of the snake and crocodile forms of apophis may be the origin of the dragons of medieval legend. in egyptian accoun

reading egyptian art. london: 1992, 164 165. primary sources: rdp; bd 142, 155 ennead of heliopolis the first four generations of deities in the creation myth of heliopolis were referred to as the ennead of heliopolis. see also atum; geb; isis; nephthys; nut; osiris; seth; shu and tefnut eye of ra the ancient egyptian word for eye (irt) sounded like a word for doing or acting. this may be why the eyes of a deity are associated with divine power at its most interventional. since the word irt was feminine in gender, divine eyes were personified as goddesses. in different contexts, the eyes of the creator were identified with various celestial bodies, such as the disk of the sun, the full moon, the morning star, and sopdet (sirius. these celestial eyes could all be shown as the part-hawk, par

ars and planets; thoth references and further reading: j. c. darnell. the apotropaic goddess in the eye. studien zur alt gyptischen kultur 24 (1997: 35 48. 130 handbook of egyptian mythology h. te velde. mut, the eye of re. studien zur alt gyptischen kultur beiheft 3 (1988: 395 403. primary sources: ct 76, 80, 1000; bd 17; crossword hymn; bhc; mut ritual; brp; sekhmet litany; kom ombo texts; eofs eyes of horus the horus eye combines a human eye and eyebrow with some of the facial markings of a falcon (see figure 12. such eyes are used for the animal forms of various deities associated with the sky. when horus was imagined as a celestial falcon, his right eye was the sun and his left eye was the moon. in ancient egyptian, the word for eye is a feminine noun, so the eyes of male deities coul

arkings of a falcon (see figure 12. such eyes are used for the animal forms of various deities associated with the sky. when horus was imagined as a celestial falcon, his right eye was the sun and his left eye was the moon. in ancient egyptian, the word for eye is a feminine noun, so the eyes of male deities could be personified as goddesses. the temporary loss or mutilation of one or both of the eyes of horus was a common theme in egyptian myth. the aggressor was usually named as seth, and the attack put the whole cosmos in danger. horus was sometimes said to have rescued his own eye, but the idea that it was restored by another deity was more common. this whole or completed eye was known as the wedjat (udjat. the wedjat eye could represent almost any aspect of the divine order, including

HEAVEN HELL

ith the goddess of the apex, whose duty it is to pass on its words to seker, and betakes itself to the boat, and begins the revivification of afu-ra, who is led on without delay to the end of re-stau, where he is received by the morning star and the light of a new day. the image of seker, which has been described above, lives in thick darkness, and any light which is seen there proceeds from the "eyes of the heads of the great god whose flesh sendeth forth light" and the god himself lives upon the offerings which are made to the god temu upon earth. when afu-ra has passed by in his boat there is heard in the land of p. 136 [paragraph continues] seker a mighty noise which is like unto that heard in the heights of heaven when they are disturbed by a storm. on one side of the land of seker is

osiris, and receive the gifts which his relatives( abt 1) shall make upon earth. on the right of afu-ra are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei, and provided with knives; these are the beings who hold and cultivate the territory in this division, or hour, and minister to the wants of the followers of osiris. beyond these we have a lion, the two eyes of horus, three deities, and three small sepulchres, into each of which, through an opening under the roof, a serpent is belching fire (vol. i, pp. 124-130. in each sepulchre is an "image" of ra, i.e, a human head, a hawk's wing, and a hind-quarter of a lion, and these appear to be symbols under which the god was worshipped in and around annu, or heliopolis. on the left of afu-ra are eight go

ations of those who have been declared to be "right and true" the boat is towed through this division by four gods of the tuat and immediately in front of it is a series of jackal-headed sceptres of seb, to each of which two enemies are tied; by the side of each sceptre is a god, who takes care that the punishments which have been decreed by osiris are duly executed. it is noteworthy that the two eyes of ra are placed between the first two sceptres (vol. ii, p. 172. the egyptian text (vol. ii, p. 183) makes it quite clear that the enemies of osiris are tied to the standards of seb according to the god's decree, and preparatory to slaughter in the hall of ra. click to view nekht spearing the pig of evil. to the right of the path of afu-ra are twelve maati gods who carry maat, and twelve het

HELENA BLAVATSKY NIGHTMARE TALES

nce, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the blossoms of life and causes its egoof clay to draw the soldier's blade, assuring him it is in defence of his country. prompting each other to action, they defeat the enemy and cover themselv

ow seems to approach and bend over her. the siderealmeadows exchange embraces with their more humble sisters of the earth- the daisy-decked valleys and thegreen slumbering fields. the heavenly dome falls prostrate into the arms of the great quiet sea; and themillions of stars that stud the former peep into and bathe in every lakelet and pool. to the grief-furrowedsoul those twinkling orbs are the eyes of angels. they look down with ineffable pity on the suffering ofmankind. it is not the night dew that falls on the sleeping flowers, but sympathetic tears that drop from thoseorbs, at the sight of the great human sorrow. yes; sweet and beautiful is a southern night. but "when silently we watch the bed, by the taper is flickering light, when all we love is fading fast- how terrible is night"

abode of bliss under the shining foliage ofwalhalla. it heaves its last sigh in another form, and is hurled on to the cold, hopeless plane of remorse. itcloses its innocent eyes in its last sleep, as an infant, and is forthwith carried along by the beauteous elves oflight into another body- the doomed generator of pain and suffering. in each case the mists of death aredispersed, and pass from the eyes of the soul-ego, no sooner does it cross the black abyss that separates thekingdom of the living from the realm of the dead. thus "death" becomes but a meaningless word for it, avain sound. in every instance the beliefs of the mortal take objective life and shape for the immortal, as soonas it spans the bridge. then they begin to fade, and disappear "what is my past" enquires the soul-ego of

dly perceptible, was that i must look very, veryridiculous. this feeling- for such it was rather than a thought- was interrupted, suddenlyextinguished, so to say, by a clear mental vision (i cannot characterize it otherwise) of myself, of that which iregarded as, and knew to be my body, lying with ashy cheeks on a settee, dead to all intents and purposes, butstill staring with the cold and glassy eyes of a corpse into the mirror. bending over it, with his two emaciatedhands cutting the air in every direction over its white face, stood the tall figure of the yamabooshi, for whomi felt at that instant an inextinguishable, murderous hatred. as i was going, in thought, to pounce upon thevile charlatan, my corpse, the two old men, the room itself, and every object in it, trembled and danced in

and bravely throw the gauntlet of defiance in his face. o franz! then onlywilt thou hear with what a magic power the full notes of unselfish love will issue forth fromthy violin. perchance, with a last caressing touch of its chords, thou wilt remember that theyonce formed a portion of thine old teacher, who now embraces and blesses thee for the lasttime. samuel. two burning tears sparkled in the eyes of franz, but they dried up instantly. under the fiery rush ofpassionate hope and pride, the two orbs of the future magician-artist, riveted to the ghastly face of the deadman, shone like the eyes of a demon. our pen refuses to describe that which took place on that day, after the legal inquiry was over. as anothernote, written with a view of satisfying the authorities, had been prudently pro

anding the momentarypause to a duration of almost a quarter of an hour. the bravos were furious, almost hysterical. at last, whenafter a profound and last bow, stenio, whose smile was as sardonic as it was triumphant, lifted his bow toattack the famous finale, his eye fell upon paganini, who, calmly seated in the manager's box, had beenbehind none in zealous applause. the small and piercing black eyes of the genoese artist were riveted to thestradivarius in the hands of franz, but otherwise he seemed quite cool and unconcerned. his rival's facetroubled him for one short instant, but he regained his self-possession and, lifting once more his bow, drewthe first note. then the public enthusiasm reached its acme, and soon knew no bounds. the listeners heard and saw indeed.the witches' voices r

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ned consciousness, or a state of chaotic dreams, or an utterly dreamless sleep undistinguishable from annihilation, and these are the three kinds of sleep. if our physiologists find the cause of dreams and visions in an unconscious preparation for them during the waking hours, why cannot the same be admitted for the postmortem dreams? i repeat it: death is sleep. after death, before the spiritual eyes of the soul, begins a performance according to a program learnt and very often unconsciously composed by ourselves: the practical carrying out of correct beliefs or of illusions which have been created by ourselves. the methodist will be methodist, the muslim a muslim, at least for some time-in a perfect fool's paradise of each man's creation and making. these are the postmortem fruits of the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

antimony and iron, but this adept seems to use. separately the sophie mercury or soul of each, and this may be the best way. i shall soon copy the other vol. if i keep well, and will send it to you. it is about 30pp. shorter. it contains the process in detail for making the sophie mercury and oil of gold wh[ich] i have nowhere else seen. i cannot imagine such an ms being intended for any but the eyes of members of an occult order. why it should come to such a miserable wretch as myself is curious. you may suppose that the medical part interests me. according to modern lights he is wrong in some of the particulars of his physiology, but he has a very good general idea of it. the cures he declares himself to have made, seem incredible, but experience alone could tell us whether it is possib

HP LOVECRAFT A DARK LORE

this time two policemen had arrived; and dr morgan, meeting them in the vestibule, was urging them for their own sakes to postpone entrance to the stench-filled reading-room till the examiner came and the prostrate thing could be covered up. meanwhile frightful changes were taking place on the floor. one need not describe the kind and rate of shrinkage and disintegration that occurred before the eyes of dr armitage and professor rice; but it is permissible to say that, aside from the external appearance of face and hands, the really human element in wilbur whateley must have been very small. when the medical examiner came, there was only a sticky whitish mass on the painted boards, and the monstrous odour had nearly disappeared. apparently whateley had had no skull or bony skeleton; at le

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. the shunned house by h. p. lovecraft written october 16-19, 1924 published in the shunned house, athol, ma: the recluse press, 1928, pages 9-59. i from even the greatest of horrors irony is seldom absent. some times it enter

hinges and look back thro' all ye yeares, against ye which i must have ready ye saltes or that to make 'em with' willett saw no more, but somehow this small glimpse gave a new and vague terror to the painted features of joseph curwen which stared blandly down from the overmantel. even after that he entertained the odd fancy- which his medical skill of course assured him was only a fancy- that the eyes of the portrait had a sort of wish, if not an actual tendency, to follow young charles ward as he move about the room. he stopped before leaving to study the picture closely, marvelling at its resemblance to charles and memorising every minute detail of the cryptical, colourless face, even down to a slight scar or pit in the smooth brow above the right eye. cosmo alexander, he decided, was a

realized that i could not spare the time to overcome their first instinctive reticence. they had a kind of obscure suspiciousness, as if there were something amiss with anyone too much interested in innsmouth. at the y. m. c. a, where i was stopping, the clerk merely discouraged my going to such a dismal, decadent place; and the people at the library shewed much the same attitude. clearly, in the eyes of the educated, innsmouth was merely an exaggerated case of civic degeneration. the essex county histories on the library shelves had very little to say, except that the town was founded in 1643, noted for shipbuilding before the revolution, a seat of great marine prosperity in the early 19th century, and later a minor factory center using the manuxet as power. the epidemic and riots of 1846

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ge was unknown, since among his kind neither family records nor permanent family ties exist; but from the baldness of his head in front, and from the decayed condition of his teeth, the head surgeon wrote him down as a man of about forty. from the medical and court documents we learned all that could be gathered of his case: this man, a vagabond, hunter and trapper, had always been strange in the eyes of his primitive associates. he had habitually slept at night beyond the ordinary time, and upon waking would often talk of unknown things in a manner so bizarre as to inspire fear even in the hearts of an unimaginative populace. not that his form of language was at all unusual, for he never spoke save in the debased patois of his environment; but the tone and tenor of his utterances were of

et- the only soul to sense and seek for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistoric asia, perhaps in unremembered dreams tonight, perhaps in some other form an eon hence, when the solar system shall have been swept away" at this point the thought-waves abruptly ceased, the pale eyes of the dreamer- or can i say dead man- commenced to glaze fishily. in a half-stupor i crossed over to the couch and felt of his wrist, but found it cold, stiff, and pulseless. the sallow cheeks paled again, and the thick lips fell open, disclosing the repulsively rotten fangs of the degenerate joe slater. i shivered, pulled a blanket over the hideous face, and awakened the nurse. then i left

HP LOVECRAFT HERBERT WEST REANIMATOR

en had entered the grounds, and their leader had aroused the attendants. he was a menacing military figure who talked without moving his lips and whose voice seemed almost ventriloquially connected with an immense black case he carried. his expressionless face was handsome to the point of radiant beauty, but had shocked the superintendent when the hall light fell on it- for it was a wax face with eyes of painted glass. some nameless accident had befallen this man. a larger man guided his steps; a repellent hulk whose bluish face seemed half eaten away by some unknown malady. the speaker had asked for the custody of the cannibal monster committed from arkham sixteen years before; and upon being refused, gave a signal which precipitated a shocking riot. the fiends had beaten, trampled, and b

HP LOVECRAFT POLARIS

ge faintings when subjected to stress and hardships. but my eyes were the keenest in the city, despite the long hours i gave each day to the study of the pnakotic manuscripts and the wisdom of the zobnarian fathers; so my friend, desiring not to doom me to inaction, rewarded me with that duty which was second to nothing in importance. to the watchtower of thapnen he sent me, there to serve as the eyes of our army. should the inutos attempt to gain the citadel by the narrow pass behind the peak noton and thereby surprise the garrison, i was to give the signal of fire which would warn the waiting soldiers and save the town from immediate disaster. alone i mounted the tower, for every man of stout body was needed in the passes below. my brain was sore dazed with excitement and fatigue, for i

HP LOVECRAFT THE LURKING FEAR

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 amateur, vol. 44, no. 4, p. 38-40. i have examined maps of the city wit

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ealized that i could not spare the time to overcome their first instinctive reticence. they had a kind of obscure sus-piciousness, as if there were something amiss with anyone too much interested in innsmouth. at the y. m. c. a, where i was stopping, the clerk merely discouraged my going to such a dismal, decadent place; and the people at the library shewed much the same attitude. clearly, in the eyes of the educated, innsmouth was merely an exaggerated case of civic degeneration. the essex county histories on the library shelves had very little to say, except that the town was founded in 1643, noted for shipbuilding before the revolution, a seat of great marine prosperity in the early 19th century, and later a minor factory center wing the manuxet as power. the epidemic and riots of 1846

HP LOVECRAFT THE STREET

atred and ignorance still brood over the street; for many had stayed behind, and many strangers had come from distance places to the ancient houses. and the young men who had returned dwelt there no longer. swarthy and sinister were most of the strangers, yet among them one might find a few faces like those who fashioned the street and moulded its spirit. like and yet unlike, for there was in the eyes of all a weird, unhealthy glitter as of greed, ambition, vindictiveness, or misguided zeal. unrest and treason were abroad amongst an evil few who plotted to strike the western land its death blow, that they might mount to power over its ruins, even as assassins had mounted in that unhappy, frozen land from whence most of them had come. and the heart of that plotting was in the street, whose

INITIATION INTO HERMETICS

s into the universal ocean of light, or to enter your body in its original form, and from there to dissolve in the universal light. both the methods described here are equally good, and the outcome will be the same. the important point is that the eyes will become receptive again in the normal way as soon as they are set free from the light. this is necessary for the simple reason that the astral eyes of the magician, when developed in this manner, will not become over-sensitive so that they would not be able to discern what normal eyes or the clairvoyant ones are seeing. supposing that the magician failed to dissolve 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 ha

rry leaves or bark. for the earth element: parsley roots, leaves or seed, caraway seed, plantago leaves, carnation flower, or balm-mint. from the point of view of a layman the recipes quoted here will appear as a dreadful pell-mell, and from the pharmacological point of view one might describe them as pure nonsense. bu the matter in question here is not the pharmacologic but the magic effect. the eyes of the expert practitioners who know the secret significance of plants, which are so very mysterious, will detect the correct connection by intensive meditation. one could compose hundreds of recipes on the base of analogies, but this outline ought to meet the requirements of the magician. all the recipes given here originate in practice and have produced fine results. before i finish with th

e he specializes. in any case, he knows exactly how to manage all these things, such as how to condense only one part of the body, i.e, one hand, while the rest remains astral. if he is able to accelerate the electronic vibrations of an object with the help of his imagination, he will also manage to spirit away any objects corresponding to the measure of his forces and his development, before the eyes of other people and transfer them to the astral plane. in these instances the material objects are no longer subject to the material laws but will become astral. therefore it is a mere trifle for the magician to transfer such objects to the farthest distance with the aid of his astral body, and to bring them back again to their original form. from a layman s point of view, such phenomena seem

IRISH WITCHCRAFT AND DEMONOLOGY

ntemperate habits would be nearer the truth. one day a rich man, the constable of the parish, called upon him in company with one of his tenants concerning the baptizing of the latter's child "when i had spoken what i thought necessary, and was ready to turn into my house, the constable dismissing the other told me he had something to say to me in private. i looking upon him saw his eyes like the eyes of a cat in the night, did presently conceive that he had a mischief in his heart, yet i resolved not to refuse what he desired, but i keeped a watchful eye upon him, and stayed at some distance; and being near to the door of the church i went in, and invited him to follow me. as soon as he entered within the doors he fell atrembling, and i, awondering. his trembling continuing and growing wi

ISIS UNVEILED

dofinat of uu clamk, which kttc as a basis for christianity, and without whkh it would be but a name "ha^ meamerism, magnetism, somnambulism, spirituijism, spiritism, hypnotism. we only other names for satanism "to bring out such a truth mid show it in its proper light, is to unmbtv the enemyi it is to unveil the ifflmense danger d certain practices, reputed ianoemi- it is to deserve well in the eyes of humanity and of religiou "fatheb vbmtub4 ds racuca" 27. let haidi punonjnss de la magte, p. iv. digilizocb, google the biographebs op the devil 15 a mcmt this is an unexpected honor indeed, for our american 'controls' in generalt and the innocent 'indian guides' in particular. to be thus introduced in borne as princes of the empire of eblis, is more than they could ever hope for in other l

ons of stupid ferocity 'bum everybody' the inquisition seemed to say 'god will easily sort out his own' poor fools, hysterical women, and idiots were roasted alive without mercy for the crime of 'majpc' but at the same time how many great culprits escaped this imjust and sanguinary jtuticel this is what bodin makes us fully appreciate" catherine the pious christian who has so well deserved in the eyes of the church of christ for the atrocious and never-to-be-forgotten mas* sacre of st. barthtdomew's day the queen catherine kept in her service an apostate jacobin priest. weh versed in the 'blade art' so fully patronized by the medici family, he had won the gratitude and protection of his pious mistress through his unparalleled skill in killing people at a distance by torturing with various

he pagans would be in the least improved were they allowed a free inquiry into the life of, say, the psalmist-king, the author of those sweet psalms which are so rapturously repeated by christians. the difference between david performing a phallic dance before the holy ark emblem of the female principle and a hindfl vishnavite bearing the same emblem on his forehead, favors the former only in the eyes of those who have studied neither the ancient faith nor their own. when a rehgion which compelled david to cut off and deliver two hundred fore- skins of his enemies before he could become the king's son-in-law(.1 sam, 155. cbm. ccjemmi: the mgfholon of uu bindat. p. 331. digitizecoy google so isis unveiled xviii, 25-27) is accepted as a standard by christians, they would do well not to cast

or of the revelation was a jewish kabalist pur sang, with all the hatred inherited by him from his forefathers toward the mysteries* his jealousy during the life of jesus extended even to peter; and it u only after the death of their common master that we see the two apostles the former of whom wore the miter and the petaloon of the jewish rabbis preach so zealously the rite of drcumosioa. in the eyes of peter, paul, who had humiliated him, and whom he felt so much his superior in 'greek learning' and philosophy, must have naturally appeared as a magician, a man polluted with the 'qntma' with the 'wisdom' of the greek mysteries hence, perhaps "simon" the magician" as to peter, biblical critidsm has shown before now that he had probably no more to do with the foundation of the latin church

rds attributed to john by the synoptics; and these men "were baptized in the name of the lord jesus" exhibiting moreover at the same instant the usual polyglot gift which accompanies the descent of the holy ghost. how then? st. john the baptist, who is called the "precursor" that "the prophecy mi^t be fulfilled" the great prophet and martyr, whose words ought to have had such an importance in the eyes of his disciples, announces the "holy ghost" to his listeners; causes crowds to as- send le on the shores of the jordan, where, at the great ceremony of christ's baptism, the promised "holy ghost" appears within the opened heavens, and the multitude bears the voice, and yet there are disciples of st. john who have "never so much as heard whether there be any holy ghost! veri^ the disciples wh

gth "no razor shall come upon his head; the child shall be a nazarite unto god from the womb" judges, ziii, 5. but the final and most reasonable conclusion to be inferred from this is that jesus, who was so opposed to all the orthodox jewish practices, would not have allowed his hair to grow had he not belonged to this sect, which in the days of john the baptist had already become a heresy in the eyes of the sanhedrim. the talmud, speaking of the nazaria, or the nazarenes (who had abandoned the world like hindq yogis or hermits) calls them a sect of physicians, of wandering exorcists; as also does jervis "they went about the country, living on alms and performing cures* epiphanius says that the nazarenes come next in heresy to the cerinthians whether having existed "before them or after th

argument. did not jesus himself glorify the prophet of the jordan "what went ye out for to seep a prophet? yea, i say uato you, and more than a prophet, verily, i say unto you, among them that are bom of women there bath not risen a greater than john the baptist" and of whom was he who spoke thus bom? it is but the roman catholics who have changed maiy, the mother of jesus, into a gaddeei. in the eyes of all other christians she was a woman, whether his own birth was immaculate or otherwise. according to strict logic, then, jesus confessed john greater than himself. note how completely this matter is disposed of by the language employed by the angel gabriel when addr^ing mary "blessed art thou among vnomen" these words are unequivocal. he does not adore her as the mother of god, nor does h

, who exclaims "i have a son, and no one but god knows how i love him; but i would see those beautiful eyes dug out of his head tonight, rather than see him grow up to manhood and go down to the grave without christ and without hope! to this an american paper of chicago very justly responds "this is the spirit of the inquisition, which we are told is dead. if moody in his zeal would' dig out' the eyes of his darling son, to what lengths may he not go with the sons of others, whom be may love less? it b the spirit of loyola, gibbering in the nineteenth century, and prevented from lighting the fagot-flame and heating red-hot the instruments of torture only by the arm of law: dublin. 1767. digitizecoy google chapter vi "thecurtuiuat ycstcrdmy drop
es, but, moreover, they fancied that, by introducing platonism into christianity, they would devote the dimity of ihit rdigion and make it more ?popular among the nations* hey introduced it so well, that not only was the platonic philosophy selected as a basis for the trinity, but even the legends and mythical stories which had been current among the admirers of the great philo- sopher for in the eyes of his posterity a time-honored custom required such an allegorical homage to every hero worthy of deification were revamped and used by the christians. without going so far as india, did they not have a ready model for the 'miraculous conception' in the legend about perictione, plato's mother* in her case it was also muntained by popular tradition that she had immaculately conceived him, and

ies. he gives authority neither for his dates nor his assertions. this smymiote worthy has not even the brutal but sincere faith of tertullian, for be contradicts himself at every step, and supports his claims solely on acute sophistry. though he was undoubtedly a man of the shrewdest intellect and great learning, he fears not in some of bis assertions and arguments even to appear an idiot in the eyes of posterity, so long as he can' carry the tua- tioo' twitted and cornered at every step by his not less acute and learned adversaries, the gnostics, he boldly shields himself behind blind faith, and in answer to their merciless logic falls back upon imaginary tradition invented by himself* reber wittily remarks "aswereadhis misapplications of words and sentences, we should conclude that he w

JASMUHEEN THE FOOD OF GODS

ift for it allows us to recognize how the universe can just tap us on the shoulder and say, hello god, how can i serve you? and in its presence we know how to be in the presence of the supreme splendor where we can finally relinquish all our hungers. this is the path of ascension. to be filled with such a flooding of light and love, until every cell is satiated; to see all of creation through the eyes of the divine father while we feel as if we are being held in the embrace of the divine mother. to feel and know we are all one, to feel the heartbeat of life and all its different expressions in all the fields, to see the complexity of the grids that support each paradigm and the reasons why they do, to know why some fields need to be dominant and to recognize and feel the natural order of t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

very like gualdi; but she regarded it with a look of tenderness and a blush. the venetian looked from the picture to gualdi, and back again from gualdi to the picture. it was some time before he spoke; and when he did, his voice sounded strangely. that picture was intended for you, sir, said he at last, the mysterious portrait. 29 hesitating, to signor gualdi. a slight cold change passed over the eyes of the stranger; but he only made reply by a low bow. you look a moderately young man, to be candid with you, sir, i should say about forty-five or thereabouts; and yet i know, by certain means of which i will not now further speak, that this picture is by the hand of titian, who has been dead nearly a couple of hundred years. how is this possible? he added, with a polite, grave smile. it is

ty of oxford about the period of oliver cromwell; to which university the great english rosicrucian, robertus de fluctibus (robert flood, also belonged, in the time of james the first and charles the first. we have made repeated visits to the church where robert flood lies buried. him, and which are in print. every man naturally desires superiority. men wish for treasures and to seem great in the eyes of the world. god, indeed, created all things to the end that man might give him thanks. but there is no individual thinks of his proper duties; he secretly desires to spend his days idly, and would enjoy riches and pleasures without any previous labour or danger. when we (professors of abstruse sciences) speak, men either revile or contemn, they either envy or laugh. when we discourse of gol

that we would assuredly produce it if we could, because they judge us by themselves; and when we debate of it, and enlarge upon it, they imagine we shall finish by teaching them how to make gold by art, or furnish them with it already made. and wherefore or why should we teach t the rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and

he list of protecting, protesting, or appealing palladia, which are supposed to possess the same objurgating or propitiating power as the wild, winged creatures children of the air affixed in penitential, magic brand or exposure on the doors of barns, or on the outside of rustic buildings. all this is ceremonial sacrifice, addressed to the harmful gods, and meant occultly and entreatingly for the eyes of the observant, but invisible, wandering angels, who move through the world threading unseen the ways of men, and unwitted of by them, and most abundant and most active there where the mother of all of them is in the ascendant with her influences; or when night is abroad, throned in her cope of stars letters, from their first judiciary arrangement in the heavens, spelling out continually ne

gious flames. elder to these summoning or notifying lights was the mysterious worship to which fire rose as the answer. from religion the beacon passed into military use. on certain set occasions, and on special saints days, and at other times of observance, as the traveller in ireland well knows, the multitude of fires on the tops of the hills, and in any conspicuous situation, would gladden the eyes of the most devout parsee. the special subject of illumination, however we may have become accustomed to regard it as the most ordinary expression of triumph, and of mere joyous celebration, has its origin in a much more abstruse and sacred source. in scotland, particularly, the reverential ideas associated with these mythic fires are strong. perhaps in no country have the impressions of supe

nd to the important (in this sense, formidable) shape in which we find it to appear in the name borne by our prince of wales albert edward; inheriting his name albert from perhaps the most lovable prince whom this country has ever known as casting in his destinies, by marriage, with it, but whose end in the prime of life, and in the fulness of his influence was surely unfortunate enough, when the eyes of hope of all europe, in various respects, were fixed upon him! let us, then, suggest that the name albert be passed over in the person of the heir to the throne as a name laid aside; and let us hope that by and by (in distant days we trust) he will be known as king by the name the propitious name of edward only, edward the seventh, a period whose oncome, because of the royal disappearance w

nsidered masculing and benevolent in its influence. the dragon s tail is the point where the planet s southward progress begins; it is feminine and malevolent. the dragon mystically is the self-willed spirit, which is externally dervied into nature by the fall into generation (hermes trismegistus. the same fine, catholic nature which in its preternatural exaltation appears so very precious in the eyes of the philosopher is in the common world defiled; abiding everywhere in putrefactions and the vilest forms of seemingly sleeping, but in reality most active, forms of life. according to ennemoser, magiusiah, madschusie, signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterwards magi t 296 the rosicrucians. and magician. brucker maintains (historia p

JESSUP MK THE CASE FOR THE UFO

close relatives. crews have mysteriously disappeared from ships- sometimes within sight of their home port--without warning and without trace. heh! if he only knew why, he'd dy of shock. there are too many instances of planes and ships disappearing for us to ignore them. one plane is reported to have flown into a cloud from which it never emerged, while the crew of a blimp disappeared before the eyes of dozens of watchers. we are still wondering what happened to about fifty passengers from a plane whose wreckage was found recently on a mountainside in the pacific northwest. these are several of the instances which have prompted some writers to postulate that ufo's were on the attack. my contention is that, at the very worst, such an attack is no more organized or malicious than that of a

, all resemblance between the imprints on the snow and the sort of tracks left by a workaday donkey, ends. and the real mystery begins. it was found that the hoof marks ran in a single line, and also that the distance between one impression and the next, as carefully measured, was undeviatingly eight and one-half inches. to appreciate properly the imprints in the snow that greeted the incredulous eyes of the devonians, that friday morning, you must try to imagine a line of marks such as would be made by a creature with only one leg, terminating a hoof, which proceeded by a series of jumps, always mathematically eight and onehalf inches apart. marker: ideling (sic) this was only the beginning of the puzzles associated with this mystery written in the snow. as word of the strange markings sp

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

e thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of the hebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original, paris: 1892. english translation, london and new york: thorsons and samuel weiser, 1977. even th

KETAB E SIYAH

, and, serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, 7 speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil o

, satanael, most beloved, what are you saying? what are you thinking? i beg of you, lay down this evil ambition and contemplate no further treachery against our most mighty and perfect father. purge yourself of this terrible jealousy, else you shall surely bring only ruin to our proud race and kingdom. satanael, i beg you, repent and renounce your dark desire' and, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of michael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers tha

so he came to me also, speaking the very same words as he spoke to michael 31 and, in reply to such wickedness, i gave to him the same reply as my brother gave, renouncing such evil desire and weeping most bitterly for my false brother, wandering upon a terrible road that would lead only to most dire ruin. yet, upon hearing my mourning for the sack of great heaven, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers tha

el so he came to me also, speaking the very same words as he spoke to michael and, in reply to such wickedness, i gave to him the same reply as my brother gave, renouncing such evil desire and weeping most bitterly for my false brother, wandering upon a terrible road that would lead only to most dire ruin. yet, upon hearing my mourning for the sack of great heaven, lord, he looked at me then with eyes of evil absolute 33 and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of raphael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers

el so he came to me also, speaking the very same words as he spoke to michael and, in reply to such wickedness, i gave to him the same reply as my brother gave, renouncing such evil desire and weeping most bitterly for my false brother, wandering upon a terrible road that would lead only to most dire ruin. yet, upon hearing my mourning for the sack of great heaven, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of auriel, once my brother and comrade, did my father bow his head in grief, 35 stopping up his ears with his fingers t

est wisdom i know not how this has come to pass, misread your brother's speech and wronged him, mistaking virtue for vice and love for hate. you have mistranslated his saintly teaching, hearing demoniacal utterance where it was not spoken. elohim, my sons, you are wrong. the one of whom you have spoken is not my dearest son, satanael" then to me did my father incline his head, gazing upon me with eyes of wounded love, and there i saw the doom of heaven 36 as though i saw through clear water, reading without any adversity the fate of heaven and satan. i knew then that no defence that i could make would sway god from false judgement and deliver heaven from ruin and with this foreboding heavy on me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to re

o the lord of infinitude. heed me, my best loved son. i beg you heed my plea to you and bring not my hand against the one that i cherish above all others" hearing these words of my father, he whom i once loved above life and served with my every fibre, my heart was filled with burning ire that seared all love that once i cherished, for him, my king and father, into the ash of black contempt. with eyes of chill adamant, i regarded him and my brothers, sickened to the nucleus of my being by the unworthy speeches of those hypocrites, seeking to win their base goals by a terrible betrayal that, i vowed with an oath, silent and powerful, they should ever rue until their fall. moved by anger, i spoke with a new voice, strengthened by fresh purpose and made terrible by wrath "my father, have you

ty, and, serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil o

, satanael, most beloved, what are you saying? what are you thinking? i beg of you, lay down this evil ambition and contemplate no further treachery against our most mighty and perfect father. purge yourself of this terrible jealousy, else you shall surely bring only ruin to our proud race and kingdom. satanael, i beg you, repent and renounce your dark desire' and, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of michael, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers tha

el so he came to me also, speaking the very same words as he spoke to michael and, in reply to such wickedness, i gave to him the same reply as my brother gave, renouncing such evil desire and weeping most bitterly for my false brother, wandering upon a terrible road that would lead only to most dire ruin. yet, upon hearing my mourning for the sack of great heaven, lord, he looked at me then with eyes of evil absolute and rebellion unrepented, speaking only these words to me 'my brother, you misunderstand my speech' but father, most certainly do i tell you, i mistook not his speech or intent by as much as the smallest mustard grain" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers tha

LAITMAN M BASIC CONCEPTS IN KABBALAH

we could imagine the creator as someone we respect, we would gladly please him. we can observe the laws of the universe only if we attain the creator s greatness. then, when we work for his sake and realize his grandeur, it is as though we receive from him. yet, since thoughts depend on the influence of society and social environments, everything that society praises also becomes elevated in the eyes of the individual. hence, the most important thing is to be among as many people who exalt the creator as possible. if our environment does not elevate the creator to the proper level, it will not allow us to attain spirituality. a student should feel like the smallest of all the students. in this way, the student can absorb society s views, and in that state, the student considers society s

LAITMAN M FROM CHAOS TO HARMONY

ceive maximum pleasure for minimum effort. hence, we are compelled to choose pleasure and flee from pain. in that, there is no difference between us and any other animal. psychology recognizes the possibility of changing every person s priorities. we can be taught to perform different chapter six: the road to freedom 99 calculations of profitability. it is also possible to extol the future in the eyes of every person so that he or she will agree to experience present ordeals for future gain. for example, we are willing to make tremendous efforts in schooling to learn a trade that will yield high wages or a respectable position. it is all a question of profitability calculations. we calculate how much effort will bring us how much likely pleasures, and if we are left with a surplus of pleas

ches. additionally, albert einstein discovered that changing the velocity of the observer (or the observed object, yielded a completely different vision of reality on the time/space axes. for instance, let s assume there is a pole chapter nine: a reality of wholeness and infinity 129 moving in space. according to newton, regardless of the speed, the pole will appear to have the same length in the eyes of an observer. according to einstein, however, the pole will seem to be shrinking as its speed increases. as a result of these two discoveries, a more progressive approach was formed, arguing that the world-picture depends on the observer. observers with different properties and senses perceived a different world. similarly, observers in different states of motion perceived a different pictu

that is not considered beneficial, or something to be wary of (in the context of an egoistic desire. if we can sense something, we sense it only if it is good for us or bad for us. our senses are programmed in this manner and accordingly perceive the picture of our reality. if we want to depict this picture correctly, we must now invert it to try to understand how reality is perceived through the eyes of an altruistic desire. assume that we are beginning to be calibrated so we can sense what chapter nine: a reality of wholeness and infinity 135 is good for others. in such a state, we will identify completely different things around us, from the things we previously noticed. everything we saw before will seem completely different now. kabbalists describe that state in the words, an inverted

political and military leaderships. moreover, we are not only failing to get along with the world, we seem to be torn and divided from within more than any other nation. we are split into sects that are hostile to one another. why is this so? is there something special about us? are we doomed to always suffer more than everybody else? why are we not allowed to live our lives in peace? why are the eyes of the world always on us? in this part of the book, we will clarify israel s place on the human map and see if there is a way out of this bleak and ominous state. to do that, we will turn for assistance to the authentic wisdom of kabbalah. therefore, before we begin, let us study the origin of this wisdom, what it deals with, and how it relates to today s reality. huma n i t y a n d t h e wi

LAITMAN M KABBALAH REVEALED

y we will resolve the crisis easily and quickly because we ll know why things happen and what needs to be done about them. think of it this way: if you knew that there were people who could predict the results of tomorrow s lottery, wouldn t you like them at your side when you re placing your bets? there is no magic here, only knowledge of the rules of the game in the spiritual world. through the eyes of a kabbalist, we re not in a crisis, we re just a little disoriented, and hence keep betting on the wrong numbers. when we find our direction, resolving the (nonexistent) crisis will be a piece of cake. and so will be winning the lottery. and the beauty about kabbalistic knowledge is that it has no copyrights; it belongs to everyone. the (narrow) road to freedom 129 k n ow yo u r l imi t s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ond veals himself (lifts his ahap) and displays his true qualities, which prior to this moment, were disguised beneath egoism. as a result, spiritual pleasure also becomes apparent. thus, the lower part begins to experience the grandeur and the spiritual pleasure felt by the higher being, who possesses spiritual altruistic qualities. because the upper part elevated his altruistic qualities in the eyes of the individual, he thus elevated the individual to the middle of his state (he lifted ge of the lower together with his own ahap. this spiritual state is known as a person s "lesser spiritual level (katnut. the upper part, in a way, elevates the lower part to his own spiritual level by revealing both his grandeur and the grandeur of altruistic qualities. by seeing the magnificence of the s

lerate anything except the feeling of personal humiliation. in order to avoid humiliation, a person is often ready to die. in all circumstances, be it poverty, defeat, loss, or betrayal, we always attempt, and actually do, find extraneous causes and reasons beyond our control that are responsible for our condition. otherwise, we would never be able to exonerate ourselves in our own eyes or in the eyes of others, which our nature will not permit. it will never allow us to humiliate ourselves, because in that way a part of creation, perceived by us in the form of the "self" will be destroyed and removed from the world. for this reason, our destruction of egoism is impossible and can only be accomplished with the help of the creator. it can be replaced voluntarily only by elevating the import

s neutralized, then we will no longer feel like living. thus, by means of the surrounding environment, enemies, bankruptcy, or failure in one s work, those who are ascending spiritually may experience sensations of hopelessness, despair, and a complete lack of meaning of existence. therefore, we must put all our efforts into receiving pleasure from performing deeds that are considered good in the eyes of the creator, and in this manner bring happiness to him. such thoughts and actions contain such tremendous pleasure, they can neutralize the greatest suffering in this world. we may already be at the stage of being able to perform altruistic acts. whatever action we may be engaged in, we will not be calculating personal gain, and will think only of the well-being of the one for whom the act

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

efined by anything in the physical universe. as a result, some of the greatest physicists deduced that there was a deterministic element in the universe that operates precisely as we ve thought. however, there is another unknown operative element delicately interwoven in the texture of the universe that does not interfere with the mechanical unfolding. this is why it all appears mechanical in the eyes of one who is not observing sufficiently keenly. however, if we observe very cautiously, we will find that any particular unfolding in the universe is affected by something that is not a part of the universe. moreover, since the theory itself repa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 78 quires an element that is essentially extra-universal, we are left with a boundary

s maintained its stance concerning the perception of reality for thousands of years. conversely, science cultivated its approach through several key stages. the classic perception, whose protagonist was isaac newton, states that the world exists in and of itself, regardless of whether or not we are there to perceive it. as the science of biology evolved, it enabled us to see the world through the eyes of other creatures. we discovered that different animals perceive the world in very different ways. for example, a bee sees tens of thousands of pictures, which combine to create the picture of the world around it. a dog perceives the world primarily as spots of scent. then, einstein discovered that changing the observer s velocity produced a fundamentally different picture of reality. these

reality. these discoveries opened up a second approach that asserted that the picture of the world depended on its perceiver. perceivers with different qualities and senses perceived a different picture of the world. thus, as in the first approach, the world still existed independent of its perceivers. the difference between the first and second approach is that the world appears different in the eyes of different perceivers. a third approach that evolved suggested that the observer affects the world, and thus affects the picture that the observer perceives. according to the third school, the perception of reality is like an average picture between the attributes of the observer and the attributes of the observed object. in other words, the observer perceives something in a certain way bec

ality, perceives its events and incidents differently than one who does not sense spirituality. such a person sees only how the egoistic actions performed in our world are untruthful, noxious, and create distance between their doers and the upper force. the more enjoyable and fulfilling a phenomenon is thought to be (in egoistic vessels, the farther it is from the nature of the upper force in the eyes of one who feels the spiritual reality. in such a state, that person will perceive it as more afflictive since it distances that individual from the upper force and the quality of bestowal. c o n t r a d i c t o r y p h e n o m e n a it seems hard to believe that researchers would agree to the statement that we create the world-picture before our eyes. this is because that would mean that the

e earth in order to attain the wisdom of the torah, to sanctify the name of god among the nations, and to bring the redemption closer. from his youth, he manifested wonders in all seven teachings. he also asked and commanded his disciples to study as much as possible of the seven earthly teachings, and that too was in order to raise the wisdom of israel according to the wisdom of the torah in the eyes of the nations, as it is written, for this is your wisdom and your understanding in the sight of the peoples--rabbi hillel shklover in the name of the vilna gaon, the voice of the turtle-dove, p. 115 concerning the study of the seven teachings, our rabbi had told us: the messianic revelation comes hand in hand with the revelation of the wisdom of the torah, and appears through the disclosure

he amoraim, etc. and in later generations our rabbi the rambam, baal hatosafot, and others who did much to sanctify the name of god among the nations through their study in earthly research. the voice of the turtle-dove, p. 118 studying the seven teachings assists in the attainment of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of wisdom, it is also necessary to study the seven teachings concealed in the lower world, the world of nature. the voice of the turtle-dove, p. 119 these are the seven teachings: a) the wisdom of calculus, attribute and measuremen

LAITMAN M THE KABBALAH EXPERIENCE

us closer to the creator is preferred to an act that takes us farther from the creator. the creator wants to delight his creatures. he can delight them only to the extent that the attributes of the creatures match his. if you can help people bring their attributes closer to those of the creator, you t h e k a b b a l a h e x p e r i e n c e 44 are performing the best possible spiritual act in the eyes of the creator; an act that delights him most. how can we try to bring people closer to him? through the dissemination of kabbalah. that is why it is the most effective means to produce spiritual closeness and equivalence of form with the creator. it only becomes the most effective means if we do it in order to come closer to the creator, to please him. if we seek, we will find the place wher

ill want spirituality: for they shall all know me, from the least of them unto the greatest of them (jeremiah 31, 33. t h e k a b b a l a h e x p e r i e n c e 348 the growing interest in spirituality at this time, in addition to its growing commercialism, testifies to the coming of the days of the messiah. soon there will come a day when a spiritual force will come down to the world and open the eyes of mankind and enable it to see the complete reality. q: what should we expect now with the coming of the messiah, and how should we understand it from the point of view of the kabbalah? a: a person acts only according to one s feelings, to what stems from one s inner needs. it cannot be any other way. new reshimot, new data and new instructions that we must implement surface in us each minut

s in his introduction to the tree of life that at the end of time, everyone will abandon kabbalah because they will no longer be able to trade with it as in the market, because there will be t h e k a b b a l a h e x p e r i e n c e 350 no buyers. people will abandon it because they will realize that it cannot give them anything: it cannot fill them with pleasure, cannot grant them respect in the eyes of others, or control over them. therefore, there will be no limitations before a person who will want to come and study the wisdom of kabbalah. the efforts of those who will study it will induce the coming of the messiah. here is a quote from the words of baal hasulam: kand behind these words and that truth, we seem to find a profound contradiction from end to end, in the words of our sages

end of the 6000 years and then the creator himself will correct everything, and peace and good will prevail. we don t have to wait too long k in regards to terror: we will have to fight the arabs, the whole world, and the creator k and you, rav laitman, stop being a local cassandra (the role won t pay off, since it doesn t help anyone, only irritates! a: you have just described how i look in the eyes of society; there is nothing i can do about it. it will only get worse, i know. everyone will be against kabbalah, curse it as they now curse the jews. then this circle will get smaller. so much the worse for the world, since it will receive even less light. but perhaps there is a chance, because kabbalah was given from above! t h e c r i t i c a l m a s s q: more and more people discover kab

. 40 closeness with the creator. 43 to demand from the creator. 44 the reason for pain. 45 a single aim. 48 contact through evil. 48 angels. 49 the search for the desire. 50 what activates us. 51 what is the meaning of my life. 52 improve by beginning. 52 c h a p t e r 2. t h e w i s d o m o f k a b b a l a h. 5 4 kabbalah as a science. 54 the method of the kabbalah- advantages. 57 reality in the eyes of kabbalah. 58 the ari and kabbalah in modern times. 60 kabbalah and judaism. 60 ritual. 61 two sets of rules. 62 torah is kabbalah. 63 the language of the kabbalah. 66 about the language of the branches. 68 kabbalah is not a religion. 70 the world, religions and the science of kabbalah. 70 meaning of kabbalah. 71 t h e k a b b a l a h e x p e r i e n c e 428 genuine books. 71 the book of cr

LAITMAN M THE PATH OF KABBALAH

we can see the truth that we are on a false path, called lo lishma, and this is the middle point between true and false (rabbi baruch shalom ashlag, shamati, igrot, letter no. 2. the creator operates in any situation we are in, whether good or bad. one does not and cannot make any decisions. one can accelerate one s development, but certainly cannot change it. if we look at this path through the eyes of egoism, we will be terrorized and terrified. but if we perceive the egoism as an evil thing that must be destroyed, if we look at it from the outside, we will immediately want to uproot it and replace it with altruism. c h a p t e r 2. 9 s p i r i t ua l r e wa r d people want to be rewarded for anything they do. even when working to attain spirituality, we want to be rewarded because we a

written: form the light, and create darkness, referring to the lack of the light of wisdom. that is why the eyes are the highest vessels of the partzuf. it is also why it is said that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: why are we born as a man or a woman? a: these questions relate to the mechanism of the superior providence, called zon of the world of atzilut. that system consists of two parts: zeir anpin and nukva, meaning males and females that have their own relationship. that relationship creates time (days, weeks, months

where i understand that it is worthwhile to worship god. rather, he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends on god. and man, with his external mind, cannot comprehend why now the lord likes him, and later he does not) and likewise when he regrets that the creator does not draw him near, he should also be careful not to be sorry for himself for having been distanced from the creator, for by so doing he becomes a rec

might be the meaning of the words: when a man regrets, divinity says: it is lighter than my head. and if man does not relate the sorrow at being distant from god to himself, he is saved from falling into the trap of the desire to receive for himself, which is the separation from holiness. the same applies when one feels somewhat closer to holiness, when he is happy at having merited favor in the eyes of the lord, he must say that the core of his joy is that now there is joy in divinity, from having being able to bring her private organ near her, and not send it away. and man rejoices at having been endowed with the ability to please divinity. and this goes by the same token, because joy that an individual feels is but a part of the joy that the whole feels. and through these calculations

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares, arose may be understood from fig. 4. 153. figure 4 154. 155. the first symbol shows the two eyes of north and south, with a connecting line. the second shows the line of shu, where he makes a division at the equinox, and thus forms two triangles of set and horus; and the third figure completes the square of the four quarters. it is said that tattu is thus the place established for ever, a heaven with its four quarters, as tat represents the earth with its four quarters. 156. figure 5 and

on of the divine presence. the sacramental power outpoured in this degree is intended to quicken the growth of the divine spark within him, so that a conscious realization of the truth of god fs immanence may be gained by those who live its teaching rightly, and the candidate may be enabled thereby to recognize the presence of god in all things, however deeply that presence may be veiled from the eyes of the flesh. 761. the teaching of the h.r.a. is beautifully epitomised in the words of the psalmist: 762. whither shall i go then from thy spirit, or whither shall i go then from thy presence? 763. if i climb up into heaven thou art there; if i go down to hell, thou art there also. 764. if i take the wings of the morning, and remain in the uttermost parts of the sea, even there also shall th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he would never even know that there was another stage (or rather a number of stages) lying altogether beyond those, in which he would have to face astral dangers of so serious a nature that it was considered necessary first to submit the candidate to severe trials of his courage and self-command. 122. in the early days of the mysteries, living pictures were materialized by the priests before the eyes of the candidate, so that he was enabled to see for himself what lay on the other side of death. in later days, when there was less knowledge among the hierophants, elaborate mechanical devices were shown to him, representing the realities of the astral world as far as such resources would allow. still later, the characteristic points of these pictures were reproduced in a system of symbolic

word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be buried and concealed from the eyes of the flesh. this was typified as a journey upwards, during which four veils were passed, and then by a search downwards for a hidden vault, deeply buried in the earth, in which the name of god was concealed. 169. the central purpose of this stage was an actual realization in consciousness that the many are one. it was known to some extent among the uninitiated of the outer world that all th

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

ble for mortals. one example of good behavior by the jinn is when aladdin, in the book arabian nights, is assisted by a friendly jinni (genie) when he rubs his magical lamp. the jinn were also referred to as good spirits in a dictionary of islam, by thomas p. hughes. the entry (under genii) states: the most noble and honorable among the angels are called the ginn, because they are veiled from the eyes of the other angels on account of their superiority. see also iblis; islam for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. johnson, robert one of the best-known legends in american folk music concerns the deal with the devil that bluesman robert johnson is said to have made

the gang bangers begin to become aware that they are in a place they are not likely to leave. t 255 tales from the hood (1995 (kobol collection/scott, toni/40 acres& a mule) 256 the temple of lylyth the temple of lylyth in lylyth we see a true individualist, who refuses to be what her own husband expects her to be. she becomes a wicked evil character simply because of this act of defiance in the eyes of good people everywhere, but when examined by the satanist, she is merely a kindred soul, who has experiences very much like our own. from the unpublished manuscript the book of the black flame the feminine aspect of deity is something that is, for the most part, lost to the western religious tradition. american satanism is no exception to this general rule. historically, different world cu

LIBER O

anish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least make

LIBER 777

spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gent

LIBER ALEPH

y syllogism that, since every change soever, be it the creation of a symphony, or a poem, or the putrefaction of a carcass, is an act of love, and since we are to make no difference between any thing and any other thing, therefore all changes are equal in respect of our praise. for though this be a right conclusion in the term of thy comprehension as a master of the temple, yet it is false in the eyes of the mind that hath not attained this understanding. so therefore any change (or phenomenon) appeareth noble or base to the imperfect mind, according to its consonance and harmony with the will that governeth the mind. thus if it be thy will to delight in rythm and .conomy of words, the advertise-ment of a commodity may offend thee; but if thou art in need of that merchandise, thou wilt rej

LIBER CCCXXXV ADONIS

, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his fangs. upon his head is a crown of skulls, and monkeys new and gibber and mop about him. skew! spew! ugh! hu! mow! now! mow! they go.cannot you hearthem? what? have you courage to go near them? psyche. nothing is there. esarhaddon. oh, but he has the head of a boar, the black boar night! all dead, dead, dead, the eyes of girls that once were beautiful hang round his neck. whack! crack! he slaps a skull for a drum.smack! flack! thwack! back, i fll not attack. quack! quack! there fs ducks and devils on his back. keep him away. you want a man, you say? well, there fs a king for you to-day. go, kiss him! slobber over him! his ribs should be readily tickled. wah! wah! wah! she jibs. ugh! there he came too close

LIBER CCXLII AHA

ul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe

LIBER CLXV A MASTER OF THE TEMPLE

e my will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him it is finished amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my quest

LIBER CXCVII STORY OF SIR PALAMEDES

n a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. liber cxcvii 6 and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool

r it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride;

like hell.s? what fury guides the maniac beast without a rein? who is the naked man that spurs a charger into camelot, his face like christ.s? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king o

m, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it is a thing impossible. sir palamede his pulses pause .it is not possible (quod he .that palamede is wroth, and draws sir palamedes, the saracen knight 27 his sword, decapitating thee. by parity of argument this deed of blood must surely be. with

s not possible (quod he .that palamede is wroth, and draws sir palamedes, the saracen knight 27 his sword, decapitating thee. by parity of argument this deed of blood must surely be. with that he suddenly besprent all scythia with the sage.s blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard.s head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 28 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs. old pagan fables run to seed

nsane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain, thrown in a thousand tourney-justs; still he raves on in reason-strain with senseless .oughts. and fatuous .musts .all the delusions (argueth the ass .all uproars, surely rise from that curst me whos

LIBER CXX

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 thy father that lifteth thee up (he raises the candidate "thou

cle "o thou scepter of joy! let me not be hurt of any; nor by man, nor by gods, nor by the holy dead, nor by the violently slain, nor by them of old times, nor by any mortal, nor by any human soul (the boat entereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! 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 kerab

LIBER O

net or sign you are dealing with.13 the hexagrams pertaining to the planets are as in [figure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagitta 12 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in .banishing. is known by a .feeling of cleanliness. in the atmosphere; success in .invoking. by a .feeling of holiness. it is unfortunate that these terms are so vague. but at least make

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

and involves the spilling of blood, presumably from an animal that was sacrificed. angered at the abduction of his daughter, king alf calls on thor, who subsequently kills starkad and restores alfhild to her father. it is at least conceivable that the author of the saga thought that thor was inclined to intervene because the disablot had been successfully carried out, in other words, that in the eyes of this author at least, a disablot could have been aimed at the asir. this ceremony is also mentioned in thirteenth-century icelandic sources of a more historical nature. two set the ceremony in viking age norway and the other, snorri fs ynglinga saga, chapter 29, in uppsala. snorri says that at the disablot, king adils was riding around the disarsal, ghall of the dis, h when his horse stumb

later he makes a second otherworld journey when an old woman transports him to the world of the dead. before an important battle, hadingus puts his ship ashore to confer with an old man waving his cloak and learns from him the secret of the wedge formation. and when he learns that hundingus, whom he had put on the throne at uppsala, had drowned in a vat of beer, hadingus hanged himself before the eyes of his populace. the partnership with a giantess, otherworld journeys, necromancy, wedge formation, and voluntary hanging make it clear that hadingus had obvious odinic associations, and indeed the story of odin and mithothyn is inserted into the life of hadingus with no discernible association. and yet there are very strong associations with njord as well. hadingus fs wife regnhild chooses h

unknown outside of snorri fs list of goddesses. vedrfolnir (storm-pale) hawk associated with yggdrasil, the world tree. this figure is found only in snorri sturluson fs gylfaginning. describing yggdrasil, the world tree, he says, a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. why a hawk should sit between the eyes of an eagle, or what its role might be, snorri leaves unaddressed. presumably the hawk is associated with the wisdom of the eagle. perhaps, like odin fs ravens, it flies off acquiring and bringing back knowledge. see also yggdrasil vidar god; sometimes called the gsilent god; h associated especially with vengeance. snorri includes vidar in his catalog of the asir in gylfaginning, after hod an

LUCIFERIAN SORCERY

ing a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant which should performed by candlelight indoors or out. if outdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servitor zarabanda one consecrates the area of the nganga or spirit pot with the sigil of

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e great temple of eleusis would hold between twenty and thirty thousand people. the caves dedicated by zarathustra also had these two doors, symbolizing the avenues of birth and death. the following paragraph from porphyry gives a fairly adequate conception of eleusinian symbolism "god being a luminous principle, residing in the midst of the most subtile fire, he remains for ever invisible to the eyes of those who do not elevate themselves above material life: on this account, the sight of transparent bodies, such as crystal, parian marble, and even ivory, recalls the idea of divine light; as the sight of gold excites an idea of its purity, for gold cannot he sullied. some have thought by a black stone was signified the invisibility of the divine essence. to express supreme reason, the div

ir dead without resorting to the more elaborate mummification methods employed by the egyptian morticians. in his work on egyptian magic, s.s.d.d. hazards the following speculation concerning the esoteric purposes behind the practice of mummification "there is every reason to suppose" he says "that only those who had received some grade of initiation were mummified; for it is certain that, in the eyes of the egyptians, mummification effectually prevented reincarnation. reincarnation was necessary to imperfect souls, to those who had failed to pass the tests of initiation; but for those who had the will and the capacity to enter the secret adytum, there was seldom necessity for that liberation of the soul which is said to be effected by the destruction of the body. the body of the initiate

e chain of logical connections to be exactly according to ritual. certainly for no other reason did they prepare and prescribe for future use the manuals, as it were, for conducting the rites. they learned, too, what the first hieromancers--possessed, as it were, by a divine fury--devised as a system of symbolism for exhibiting their mysteries. these they placed in this tablet of isis, before the eyes of those admitted to the sanctum sanctorum in order to teach the nature of the gods and the prescribed forms of sacrifice. since each of the orders of gods had its own peculiar symbols, gestures, costumes, and ornaments, they thought it necessary to observe these in the whole apparatus of worship, as nothing was more efficacious in drawing the benign attention of the deities and genii* thus t

isite form the statements supposedly made by apollo and making them available for the populace. serpents were much in evidence at the oracle of delphi. the base of the tripod upon which the pythia sat was formed of the twisted bodies of three gigantic snakes. according to some authorities, one of the processes used to produce the prophetic ecstasy was to force the young priestess to gaze into the eyes of a serpent. fascinated and hypnotized, she then spoke with the voice of the god. although the early pythian priestesses were always maidens--some still in their teens--a law was later enacted that only women past fifty years of age should be the mouthpiece of the oracle. these older women dressed as young girls and went through the same ceremonial as the first pythi. the change was probably

ees in the hearts of ancient forests, birds were also regarded as the appointed messengers of the tree spirits and nature gods dwelling in these consecrated groves, and through their clear notes the gods themselves were said to speak. many myths have been fabricated to explain the brilliant plumage of birds. a familiar example is the story of juno's peacock, in whose tail feathers were placed the eyes of argus. numerous american indian legends also deal with birds and the origin of the various colors of feathers. the navahos declare that when all living things climbed to the stalk of a bamboo to escape the flood, the wild turkey was on the lowest branch and his tail feathers trailed in the water; hence the color was all washed out. gravitation, which is a law in the material world, is the

s. hercules and samson (both solar symbols) slew the lion of the constellation of leo and robed themselves in his skin, thus signifying that they represented the sun itself when at the summit of the celestial arch. at bubastis in egypt was the temple of the famous goddess bast, the cat deity of the ptolemies. the egyptians paid homage to the cat, especially when its fur was of three shades or its eyes of different colors. to the priests the cat was symbolic of the magnetic forces of nature, and they surrounded themselves with these animals for the sake of the astral fire which emanated from their bodies. the cat was also a symbol of eternity, for when it sleeps it curls up into a ball with its head and tail touching. among the greeks and latins the cat was sacred to the goddess diana. the

on which a phoenix is also clearly visible. the king has his legs crossed in a most significant manner and carries either a scepter surmounted by an orb or a scepter in his right hand and an orb n his left. the orb itself is evidence that he is supreme ruler of the world. upon his right and left breasts respectively appear the symbols of the sun and moon, which in symbolism are referred to as the eyes of the great king. the position of the body and legs forms the symbol of sulphur, the sign of the ancient alchemical monarch. in the pseudo-egyptian tarot the figure is in profile. he wears a masonic apron and the skirt forms s right-angled triangle. upon his head is the crown of the north and his forehead is adorned wit the coiled ur us. the fifth numbered major trump is called le pape, the

aterial contained in various parts of this present book the student would do well to set himself the task of solving the riddle contained in this hieroglyph "a letter from the brothers of r. c. concerning the invisible, magical mountain, and the treasure therein contained "every man naturally desires a superiority, to have treasures of gold and silver [intellect and soul, and to seem great in the eyes of the world. god indeed created all things for the use of man, that he might rule over them, and acknowledge therein the singular goodness and omnipotence of god, give him thanks for his benefits, honor him and praise him. but there is no man looks after these things, otherwise than by spending his days idly; they would enjoy them without any previous labor and danger; neither do they look t

ealty. the royal persons then drank from the little crystal fountain, the others afterwards doing likewise. this was called the "draught of silence" the royal persons then sadly shook hands with all present. suddenly a little bell tinkled and immediately the kings and queens took off their white garments and donned black ones, the room was hung in sable draperies, and the tables were removed. the eyes of the royal persons were bound with six black taffeta scarfs and six coffins were placed in the center of the room. an executioner, a moor, robed in black and bearing an axe, entered, and beheaded in turn each of the six royal persons. the blood of each was caught in a golden goblet, which was placed in the coffins with the body. the executioner was also decapitated and his head placed in a

ing with him a mysterious cross. on his garments were embellished clouds and red crosses. in his honor, great serpents carved from stone were placed in different parts of mexico. the cross of quetzalcoatl became a sacred symbol among the mayas, and according to available records the maya indian angels had crosses of various pigments painted on their foreheads. similar crosses were placed over the eyes of those initiated into their mysteries. when cortez arrived in mexico, he brought with him the cross. recognizing this, the natives believed that he was quetzalcoatl returned, for the latter had promised to come back in the infinite future and redeem his people. in anacalypsis, godfrey higgins throws some light on the cross and its symbolism in america "the incas had a cross of very fine mar

MASTERING WITCHCRAFT

when they are performing a spell with a lot of repetitions in it, telling the knots in it like beads; i shall describe its manufacture later in the chapter under the heading of "your witches' working tools" the garter is perhaps the most unusual piece of insignia carried by witches and, as such, is concealed and worn openly only at coven meetings. the other jewels can pass as regular items in the eyes of the uninitiated, and as such can usually be worn openly. there are many styles of witch garters in existence. the traditional colour is bright red, though black, blue, and green ones are to be seen. often a female practitioner will have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the garte

be in the east, the place of power. you may now begin your process of fascination, secure in the knowledge that he is all but yours for the taking. at this point, you must introduce your eye technique. how to catch your victim's gaze with your own is a matter of individual preference. some witches still use the old dust-in-the-eye dodge. others just fix their gaze rudely on the point between the eyes of their victim without more ado. in my opinion this is die best way- the frontal attack! should he- i say he; it will be she if you happen to be a warlock- should he, in fact, sternly resist all your attempts to catch his eye, then you can only conclude that maybe he has guessed what is afoot; you should then immediately pass to phase two of the operation, manual technique. this is effected

race over this symbol with your athame, charging it with witch power. should it be impossible to get to the threshold, trace the symbol at a point where you know your victim will have to pass and set his foot. this work of magic is, in fact, nothing less than the erection of a psychic booby trap. hence the use of oil or gum to form the basis of the symbol: it must remain invisible to the physical eyes of your victim. incidentally, the symbol is programmed solely to react to the victim's presence, so it should in no way endanger any other passer-by. all that remains to be done now is to destroy the photograph slowly. the best way to accomplish this is to dissolve it in a pan of dilute nitric or hydrochloric acid (a photographer's developing pan is ideal for this) face up, so that you can wa

tual, not only becomes an "energy bank" upon which the comprising members can draw to supplement their personal resources, but also an artificially constructed collective deep mind, independent in its own right. this is the magical rationale behind the formation of most occult groups that require secrecy from their members. the rituals and symbols special to a group such as this are kept from the eyes of "cowans" or the uninitiated, not so much for fear of the powers supposedly conferred being abused, but because, by meddling with the "triggering devices" involved in the symbolism, such outsiders set to naught all the careful work involved in building the coven entity. this is particularly the case should the intruder be of a hostile or sceptical turn of mind. the total number of members t

MEANING OF MASONRY

ribes of the lord. for there are set thrones of judgment, the thrones of the house of david. pray for the peace of jerusalem! they shall prosper that love it. peace is within her wills and plenteousness within her palaces. for my brethren and companions' sake i will say, peace be within thee (psalm cxxii) in those few lines is sketched all that is implied in the symbolic spectacle that greets the eyes of the royal arch mason at the supreme moment of his restoration to light. exalted into and become identified with the supreme bliss, peace and selfconsciousness of the all-pervasive and omniscient spirit, he sees how he has" gone up" out of the babylon of his old complex and disordered nature and upon its ruins has built for himself an ethereal body of glory, a" house of the lord" he sees ho

MICHAEL FORD BOOK OF CAIN

. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to you

MICHAEL FORD WITCHMOON

l, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stealth of the wolf, the strength of an ox; the jaws of the tiger, the teeth of the shark; the eyes of the cat which sees in the dark! from the caverns of night and shade i call thee forth to enter my flesh and make me thy host we are as one in this web of dreams. for this is the manifestation of marchosias; phantoms of shadow and lycanthropic lust; this elemental i now invoke within my essence. from the home of the werewolf, the home of the dead; with this spirit i thee make" begin a visua

oke thee within my opening self: arise within every aspect of my being for we are as one. i shall traverse the spheres of the qlipoth and take on the flesh of the vampire and ghost so it shall be" the wizard shall now enter a gnosis state in which rehctaw, the great watcher, has taken the reverse form. to assume this energy, intone as you destroy the sigil "there is knowledge in death through the eyes of choronzon there is knowledge in blood from the tunnels of the hidden 143 143 there is knowledge in death through the eye of the kia- the all seeing" enter now carefully the circle in which your blood has spilled. the blood that you gave is of your being, therefore it is possible for the sorcerer to absorb the energies contained therein. breath deeply as you feel the qlipothic forces enter

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ills to get away from thepounding waterthen a rain of ashes began to fall. it fell for several weeks.the ute indians relate: the sun was shivered into a thousand fragments, which fell to earth causing a general con-flagration. then ta-wats, fled before the destruction he had wrought, and as he fled, theburning earth consumed his feet, legs, body, hands and armsuntil at last, swollen withheat, the eyes of the god burst and tears gushed forth in a flood which spread over the earthand extinguished the fire. the navajos, coyoteros, and pueblos indians have similar reports, in this vein: their only food was meatfor all kinds of game were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small an

MICHAEL WYNN THE SOUL TRAVELERS

his army of locusts, arrives from an extra-dimensional place called the bottomless pit. the verse also states that this angel has names in the mythologies of the neighboring peoples; the jews called this angel abaddon, and the greeks called this angel apollyon. but apollyon is what the ancient greeks called apollo, a sun god of greek mythology. what the bible has done is verified (at least in the eyes of christians and muslims) the actual existence of a god from the greek pantheon. is it likely that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverted; a

ms) the actual existence of a god from the greek pantheon. is it likely that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverted; as though retold through the eyes of a modern day satanist. in greek mythology, zeus is the tyrant lord of mount olympus, who is promiscuous, jealous, and a rapist. whereas prometheus, who is azazel and lucifer, is the creator and champion of mankind, highly intelligent, and can easily deceive zeus. i can t believe it s not fiction: zeus and hades heracles (2001) clash of the titans (2010) hidden history [1.6] mythology isn t

ated with life-force, blood, and violence, and the color black is related to evil, chaos, the guardian demon, and the unknown. satanists follow what is called the left hand path, whereas white magicians, christians, muslims, jews, hindus, and buddhists follow the right hand path. the left hand path is a belief structure that does not regard any moral issues; it is the negation of morality. in the eyes of the left hand pather, what they do is not evil, because there is no evil. this does not mean, however, that those of the lhp do not believe in the existence of god; by percentage you will find more believers of god among satanists than you will find in the general public. remember, they re worshippers of the fallen angels, and their gods were expelled from heaven into the abyss of chaos by

ook should become a place where i document every little thing i know, lest i be forced to speculate more often and turn this text into something of a manifesto. i hope you found this book entertaining and enlightening. i hope this book changed the way you think about the world. i hope i spoke in a fashion that was plain and clear. and i hope that this is what i was supposed to do, relative to the eyes of god. much love, labor, and light to you all -michael w o nox umbra by michael w. ford nox umbra is michael w. ford all rights reserved. published by succubus publishing 2003 succubus publishing p.o. box 926344 houston, tx 77292 united states of america website: http//algol.chaosmagic.com e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003 artw

MICHAEL W FORD NOX UMBRA

usness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances elegance and nobility with predatory instincts, the beast itself. it is this balance of being which allows self-improvement and introspection, ultimately to create a self-deified and productive god and goddess. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itseif is a vampyric reference to folklor

d record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth

hall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend through me i open these gates as the gathering place of the dream, that in 8 nights shall i become in shadow the reflection of the 8 midday journeys to the sun- that the hornless fire exists in the eyes of those who walk this path ahriman, arimanius- ascend through me! you, summoned unto me- wolf shadow, flyer of night -i am in flesh akhtya, encircling my being in the sacred letters of yatuk-dinoih open now the gates of arezura and behold the flames of the djinn, our creative fire of becoming. by the ancient words of power- zazas, zazas nasatanada zazas! encircling the spirit entering the ga

MORALS AND DOGMA

y, and atone for ignorance, error and imperfection. neither should the mason be over-anxious for office and honor, however certainly he may feel that he has the capacity to serve the state. he should neither seek nor spurn honors. it is good to enjoy the blessings of fortune; it is better to submit without a pang to their loss. the greatest deeds are not done in the glare of light, and before the eyes of the populace. he whom god has gifted with a love of retirement possesses, as it were, an additional sense; and among the vast and noble scenes of nature, we find the balm for the wounds we have received among the pitiful shifts of policy; for the attachment to solitude is the surest preservative from the ills of life. but resignation is the more noble in proportion as it is the less passiv

eres presided over by _seven_ archangels. there were _seven_ colors in the rainbow; and the phoenician deity was called the heptakis or god of _seven_ rays _seven_ days of the week; and _seven_ and _five_ made the number of months, tribes, and apostles. zechariah saw a golden candlestick, with _seven_ lamps and _seven_ pipes to the lamps, and an olive-tree on each side. since he says "the _seven_ eyes of the lord shall rejoice, and shall see the plummet in the hand of zerubbabel" john, in the apocalypse, writes _seven_ epistles to the _seven_ churches. in the _seven_ epistles there are _twelve_ promises. what is said of the churches in praise or blame, is completed in the number _three. the refrain"_who has ears to hear" etc, has _ten_ words, divided by _three_ and _seven, and the _seven

r twice _seven_ times _ten_ years. pharaoh saw in his dream _seven_ fat and _seven_ lean kine _seven_ good ears and _seven_ blasted ears of wheat; and there were _seven_ years of plenty, and _seven_ of famine. jericho fell, when _seven_ priests, with _seven_ trumpets, made the circuit of the city on _seven_ successive days; once each day for six days, and _seven_ times on the seventh "the _seven_ eyes of the lord" says zechariah "run to and fro through the whole earth" solomon was _seven_ years in building the temple _seven_ angels, in the apocalypse, pour out _seven_ plagues, from _seven_ vials of wrath. the scarlet-colored beast, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. so also has the beast that rises up out of the sea _seven_ thunders uttered their

rew has the form _aur, or, with the definite article prefixed _haur, light, or _the_ light, splendor, flame, the sun and his rays. the hieroglyphic of the younger horus was the point in a circle; of the elder, a pair of eyes; and the festival of the thirtieth day of the month _epiphi, when the sun and moon were supposed to be in the same right line with the earth, was called"_the birth-day of the eyes of horus" in a papyrus published by champollion, this god is styled"_har-oeri, lord of the solar spirits, the beneficent eye of the sun" plutarch calls him"_har-pocrates" but there is no trace of the latter part of the name in the hieroglyphic legends. he is the son of osiris and isis; and is represented sitting on a throne supported by _lions; the same word, in egyptian, meaning _lion_ and

f god, modifies and seems to multiply it. the high magic is styled "the sacerdotal art" and "the royal art" in egypt, greece, and rome, it could not but share the greatnesses and decadences of the priesthood and of royalty. every philosophy hostile to the national worship and to its mysteries, was of necessity hostile to the great political powers, which lose their grandeur, if they cease, in the eyes of the multitudes, to be the images of the divine power. every crown is shattered, when it clashes against the tiara. plato, writing to dionysius the younger, in regard to the nature of the first principle, says "i must write to you in enigmas, so that if my letter be intercepted by land or sea, he who shall read it may in no degree comprehend it" and then he says "all things surround their k

eated for good, but which _may_ serve for evil _it is the instrument of liberty or free will. they represent this force, which presides over the physical generation, under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer or _phosphor, of which the poets have made the false lucifer of the legend. gold, to the eyes of the initiates, is light condensed. they style the sacred numbers of the kabalah "golden numbers" and the moral teachings of pythagoras his "golden verses" for the same reason, a mysterious book of apuleius, in which an ass figures largely, was called "the golden ass" the pagans accused the christians of worshipping an ass, and they did not invent this reproach, but it came from the samarit

that he _can_ rise. every man has the power, and should use it, to make all situations, trials, and temptations instruments to promote his virtue and happiness; and is so far from being the creature of circumstances, that _he_ creates and controls _them, making them to be all that they are, of evil or of good, to him as a moral being. life is what we make it, and the world is what we make it. the eyes of the cheerful and of the melancholy man are fixed upon the same creation; but very different are the aspects which it bears to them. to the one, it is all beauty and gladness; the waves of ocean roll in light, and the mountains are covered with day. life, to him, flashes, rejoicing, upon every flower and every tree that trembles in the breeze. there is more to him, everywhere, than the eye

n by their initiations, in which mournful and funereal ceremonies mingled. it was an essential part of the lessons given the initiates, to teach them the relations of their own souls with universal nature, the greatest lessons of all, meant to dignify man in his own eyes, and teach him his place in the universe of things. thus the whole system of the universe was displayed in all its parts to the eyes of the initiate; and the symbolic cave which represented it was adorned and clothed with all the attributes of that universe. to this world so organized, endowed with a double force, active and passive, divided between light and darkness, moved by a living and intelligent force, governed by genii or angels who preside over its different parts, and whose nature and character are more lofty or

seed; and the rich soil and the genial sun insured him an abundant harvest. babylon lay on the euphrates, which ran from southeast to northwest, blessing, as all rivers in the orient do, the arid country through which it flowed; but its rapid and uncertain overflows bringing terror and disaster. to the ancients, as yet inventors of no astronomical instruments, and looking at the heavens with the eyes of children, this earth was a level plain of unknown extent. about its boundaries there was speculation, but no knowledge. the inequalities of its surface were the irregularities of a plane. that it was a globe, or that anything lived on its under surface, or on what it rested, they had no idea. every twenty-four hours the sun came up from beyond the eastern rim of the world, and travelled ac

of the efficient causes of the universe, and the book in which are written the morality of all peoples, and the code by which they must govern themselves if they would be prosperous. the kabalistic doctrine was long the religion of the sage and the savant; because, like freemasonry, it incessantly tends toward spiritual perfection, and the fusion of the creeds and nationalities of mankind. in the eyes of the kabalist, all men are his brothers; and their relative ignorance is, to him, but a reason for instructing them. there were illustrious kabalists among the egyptians and greeks, whose doctrines the orthodox church has accepted; and among the arabs were many, whose wisdom was not slighted by the medi val church. the sages proudly wore the name of kabalists. the kabalah embodied a noble p

MOTTA MARCELO THE COMMENTARIES OF AL

or to create as any other habits. you d rill yourself out of them or into them by rout me dreary, long routine. the difference is and it is the whole difference! that you create or destroy your habits deliberately. as a rule, it takes at least three months a station of the sun to establish a momentum in consciousness. it may take a lifetime to get rid of it. 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. we are to consider carefully the particular attack of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them (see liber magi) thus, it is the eyes of 'jesus' his point of view that must be destroyed; and this point of view is wrong because of his magical gestur

a woman is 'pure, modest, delicate, aesthetically beautiful and morally exalted, ethereal and unfleshly, though in fact they know her to be lascivious, shameless, coarse, ill-shapen, unscrupulous, nauseatingly bestial both physically and mentally. the advertisements of 'dress shields, perfumes, cosmetics, anti- sweat preparations, and 'beauty treatments' reveal woman's nature as seen by the clear eyes of those who would lose money if they misjudged her; and they are loathesomely revolting to read. her mental and moral characteristics are those of the parrot and the monkey. her physiology and pathology are hideously disgusting, a sickening slime of uncleanliness. her virgin life is a sick ape's, her sexual life a drunken sow's, her mother life all bulging filmy eyes and sagging udders. thes

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

r a while, he soon succumbs to the drowsy influences which surround him. morpheus. morpheus, the son of hypnus, was the god of dreams. he is always represented winged, and appears sometimes as a youth, sometimes as an old man. in his hand he bears a cluster of poppies, and as he steps with [144]noiseless footsteps over the earth, he gently scatters the seeds of this sleep-producing plant over the eyes of weary mortals. homer describes the house of dreams as having two gates: one, whence issue all deceptive and flattering visions, being formed of ivory; the other, through which proceed those dreams which are fulfilled, of horn. the gorgons. the gorgons, stheno, euryale, and medusa, were the three daughters of phorcys and ceto, and were the personification of page 161 those benumbing, and, a

nted into the air, and awaited the approach of the monster. presently the sea opened, and the shark's head of the gigantic beast of the deep raised itself above the waves. lashing his tail furiously from side to side, he leaped forward to seize his victim; but the gallant hero, watching his opportunity, suddenly darted down, and producing the head of the medusa from his wallet, held it before the eyes of the dragon, whose hideous body became gradually transformed into a huge black rock, which remained for ever a silent witness of the miraculous deliverance of andromeda. perseus then led the maiden to her now happy parents, who, anxious to evince their gratitude to her deliverer ordered immediate preparations to be made for the nuptial feast. but the young hero was not to bear away his love

ly medea was struck with the noble and manly form of jason. the news of the return of the sons of phryxus soon spread through the palace, and brought aetes himself to the scene, whereupon the strangers were presented to him, and were invited to a banquet which the king ordered to be prepared in their honour. all the most beautiful ladies of the court were present at this entertainment; but in the eyes of jason none could compare with the king's daughter, the young and lovely medea. when the banquet was ended, jason related to the king his various adventures, and also the object of his expedition, with the circumstances which had led to his undertaking it. aetes listened, page 254 in silent indignation, to this recital, and then burst out into a torrent of invectives against the argonauts a

he poisoned the mind of the old king against the stranger, whom she represented as being a spy. it was accordingly arranged that theseus should be invited to a banquet, and a strong poison mixed with his wine. now theseus had resolved to reveal himself at this feast to the father whom he yearned to embrace. before tasting the wine he put his plan into execution, and drew out his sword so that the eyes of the king might rest upon it. when aegeus beheld once more the well-known weapon which he had so often wielded, he knew that it was his son who stood before him. he warmly embraced him, presented him as his heir to his courtiers and subjects, and then, no page 294 longer able to endure the sight of medea, he banished her for ever from his dominions. when theseus was acknowledged as the righ

s carried out his long meditated revenge against palamedes. palamedes was one of the wisest, most energetic, and most upright of all the greek heroes, and it was in consequence of his unflagging zeal and wonderful eloquence that page 323 most of the chiefs had been induced to join the expedition. but the very qualities which endeared him to the hearts of his countrymen rendered him hateful in the eyes of his implacable enemy, odysseus, who never forgave his having detected his scheme to avoid joining the army. in order to effect the ruin of palamedes, odysseus concealed in his tent a vast sum of money. he next wrote a letter, purporting to be from king priam to palamedes, in which the former thanked the greek hero effusively for the valuable information received from him, referring at the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

of their art, especially with respect to symbolic teachings and the preservation of their trade secrets, the monks had been under an obligation to preserve them. furthermore, these rites were traditionally followed and monitored in a sacred and orthodox fashion. these conditions did not apply to the compagnonnages, which no longer included any clerics among their members and which appeared in the eyes of the church as impious associations when compared to those brotherhoods it once accepted and directed. finally, and this was the church's best justification, it is plausible that even if the compagnonnage rites did not disfigure traditional symbols to a great extent, their deeper meaning was nonetheless ungrasped by the humble journeymen. it is merely one step from incomprehension to supers

in great britain was never hindered by royal power or religious authority. the situation here was thus completely different from the one that prevailed in france, where the ancient brotherhood found itself divided between the strictly regulated trade, which was controlled and confined to a professional role, and the stricto sensu brotherhood, which was quite often banned and often suspect in the eyes of the church. in england, the companies or fraternities of craftsmen retained the unity and traditions of the earlier brotherhoods. restrictions imposed upon them by the king were limited only to specific periods of time and for specific purposes. furthermore, the corporations were to a large extent the masters of their rules. finally, they never collided with the hostility of the clergy. in

us to emphasize how questions of a political and social nature could be the subjects of discussion in these organizations. nor should we look elsewhere for the reasons they sometimes incited especially in france the distrust of royal authority, all the more so because they often had eminent figures among their membership, speculative freemasonry 223 which made them seem even more dangerous in the eyes of the crown* this means simply that the operative concerns of the trades were always combined with concerns of a speculative nature. they were inseparably joined, at least in their original forms, when it was difficult to draw a line of demarcation between the temporal and the spiritual, between the craft and the sacred. this fact was of vital importance to the mason's craft because of the k

ins. it is knowledge and consciousness; it is life. because the incomparable history of freemasonry touches the absolute that is to say, the truth it is reasonable to think that the freemasons will figure out a way to rediscover it beneath the antiquated veil now covering it and will discover a way to restore it with enthusiastic force and vigor. those who have faith in god don't see him with the eyes of children, enthroned on top of a mountain of sugar between blessed rivers of honey. we refrain from talking of him too much and seeking to define him. it is preferable to envision the itinerary that allows us to approach him and to think that god constructed himself in such a way that man's gravitation to the spirit is, by virtue of reason, the best proof of god's existence. those of increa

ONYX TABLET OF SET

magus and ipsissimus respectively. the function of the priesthood in lesser black magic as a priest or priestess of set you are no longer perceived by other setians and by profane society to be acting on your own, but to be acting as an official of the temple of set as a whole whenever you undertake magical workings. quite obviously the impact of your workings will be magnified accordingly in the eyes of others, hence will be that much more powerful with little if any additional effort on your part. the analogy is a bit like that of getting into a formula one racing car after being accustomed to drive a street-tuned automobile. if you floor the accelerator as you were previously accustomed to do, you'll get a real surprise- and quite possibly a dangerous one. the procedural, contextual, an

set. ceremony of ordination to the priesthood of set the sentinels of the abyss are summoned to enfold these chambers in a suspension of time and dimension, for the great flame of the prince of darkness is to be drawn to our midst. as the aethyrs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto the beginning and end of all dimensions. hear now the legacy of the priesthood of set: in the diabolicon of the age of satan is recounted the primieval sundering of the cosmos from mindless unity into chaotic duality, hence a crucible in which the essence of set attained the distinction of self. and earth, speck of dust wit

and those who enter its fold shall behold the heart of the fire, and they shall gaze upon the face of set. yea, nevermore shall they know the simple peace of their animal brothers, but their eyes shall be opened, and they shall become as daemons, and the forces of all creation shall bend before their will. so it shall be done" so spoke xepera, the word become form, who also would fade before the eyes of the ancestors of our ancestors, until only dim memories of imhotep, prometheus, enoch, and belial would remain as the eldest legends of humankind. by his word we of the priesthood of set have rejected the blissful annihilation of unity, the crippling torture of the cross of duality, and the worship of the triad of chaos in all their semblances. embraced and immortalized by the very fire of

essence to my elect- set the book of coming forth by night if an initiate has structured their subjective universe in an appropriate and essential manner, and if the masters of the temple have recognized this, then set may indeed give a further gift of essence unto his elect. or one might say the 'perspective' or 'perception' of set comes to dwell within the initiate..let then my eyes become the eyes of set. i used to associate this stage with the actual ceremony which generally accompanies an ordination to the priesthood. now i tend to think more that this occurs simply as a result of the initiate's direct interaction with the priesthood and magistry, subsequent to the construction of the inner temple. many third degree initiates are technically recognized weeks, even months before they

PHILIP NEIL MYTHS LEGENDS EXPLAINED

phrodite because she promised to give him helen, wife of king menelaus of sparta, the most beautiful woman in the world. his decision set in motion the events that led to the abduction of helen and the start of the ten-year trojan war. owl of wisdom athena was often accompanied by an owl to signify her role as the goddess of wisdom and war. blue eyes one of athena s names means blue-eyed, and the eyes of her statues were painted blue. she was the patron goddess of the city of athens. battle shield athena was the goddess of war. she had sprung fully armed from the head of her father zeus, after he had swallowed her pregnant mother metis, for fear she might give birth to a son stronger than himself. the motif on her shield is the head of the gorgon medusa, which was given to her by perseus (

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

fe, as we have explained. after the sin, adam separated from eve for 130 years. although this was an act of penitence for his sin, it backfired, because during this time he succumbed to sexual fantasies and had seminal emissions, which the forces of evil used to propagate demons. wasting seed is described [in scripture] as gevil, h as in the verse, gand er, the firstborn of judah, was evil in the eyes of g-d. h6 he was called gevil h because he wasted his seed.7 it is also written, gand the imagination of his heart fs thoughts are only evil, the whole day. h8 this verse describes the state of humanity before g-d sent the flood. the generation of the flood was guilty, among other things, of sexual licentiousness.9 it is also written, gwoe to the wicked, the evil one. h10 in the zohar,11 thi

his two sons died because they were performing the sanctuary service while drunk. adam sinned this way, also, for, as our sages say, eve squeezed grapes and gave him [the juice] to drink together with its dregs.10 [the juice and its dregs] were [the fruit of] the tree of knowledge of good and evil. the primordial sin.partaking of the fruit of the tree of knowledge of good and evil.is seen in the eyes of our sages not as one, specific act, but a conglomerate of several. the common denominator of these is the aggrandizement of the ego, the transformation of man from a pure channel of divinity into the world into a selforiented agent with his own egocentric agenda. there are four opinions as to what the tree of knowledge of good and evil was (interestingly, there is no opinion that it was an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of binah, yhvh elohim, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness. come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now i conjure thee, 0 shroud of darkness and of mystery, that thou conceal me from the eyes of all men, from all things of sight and sense, in this my present purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoor-po-krat-ist. when it is wished to banish the shroud, make very forcibly the qabalistic cross, to bring down the light, and then analyse thekey-word, invoking the divin

i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, 0 shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forcibly to my behest, again to shroud me from the eyes of men. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called! lesser banishing ritual of pentagram and hexagram. stand in astral banner of east. transformation open the temple arranged as for= by usual banishings, and the ceremony of the watchtowers. after the adoration, face east, and invoke the name eh

uare, as though it were a door. the best method of doing this is to employ the neophyte sign, the sign of the enterer, which is that of "groping for light" it is essentially a projecting sign, and the effect should be of having projected himself through this door or gateway. it is recommended that the student rise to his feet at this juncture and, still visualizing the enlarged square with closed eyes of course, perform this sign of horus physically, and believing himself through it, sit down ready to commence the vision. one of the other instructions puts it thus "first meditate on the element selected, soak yourself in it till, if it be fire, you feel hot; if water, wet, and so on, all the time co-ordinating the symbol with your sensations. then, laying aside the symbol, and closing your

dark and rocky cliff that overhung the restless seas. in the sky above us was a certain glorious sun, encircled by that brilliant rainbow, which they of the path of the chamelion know "i beheld, until the heavens opened, and a form like unto the mercury of the greeks (1) descended, flashing like the lightning; and he hovered between the sky and the sea. in his hand was the staff (2) wherewith the eyes of mortals are closed in sleep, and wherewith he also, at will, re-awakeneth the skying and astral projection 477 sleeper; and terribly &xi the globe at its summit dart forth rays. andhe bare a scroll whereon was written: lumen est in deo, lux in hornine factum, sive sol, sive luna, sive stelloc errantes, omnia in lux, lux in lumine lumen in centrum, centrum in circulo, circulum ex nihilo, qu

urio, per viam crucis, per vitam lucis deus te adjutabitur (12) 478 the golden dawn: volume n book seven <49> translation of and notes on document m by g. h. frater, s.rm.d. 1. hermes is greek, mercury is roman. 2. compare with v. 47 odyssey "him promptly obeyed the active destroyer of argus. forth sped he, and under his feet he bound his ambrosial sandals. then, taking his staff wherewith he the eyes of mortals closeth at will, and the sleeper at will reawakens" 3. translation: the light is in god, the lvx hath been made into man. whether sun, or moon, or wandering stars, all are in lux, the lux in the light, the light in the centre, the centre in the circle, the circle from the nothingness (negative or ain 19n) what thou mayest be (i.e. what thou hast in thyself, the capability of being)

RELIGIOUS TENANTS OF THE YEZIDI

escendants of the merawiyan caliphs, with whom from fear of being persecuted by the mohammedans, they sometimes identify him. it is supposed by some that the "sheikh adi" of the yezeedees, is the same with "adi" one of the disciples of mani; but this, i think, improbable, since there is no proof that even mani himself was deified by his followers. p. 113 as another artifice to throw dust into the eyes of the mohammedan persecutors. or it may be that "adi" was a supposed incarnation of yezd, who appeared on earth only for a season. this opinion receives support from the fact that several buildings are erected near his shrine to commemorate the places on which he is said to have sat. the above hypothesis receives support from the subjoined translation of an arabic poem, which i obtained afte

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ng terrestrial cyclones and earthquakes, and that great magnetic and meteorologicaldisturbances over the entire globe are effected.cond. of n.:we were taught in the council that astronomy was an exact science, then why these uncertaintiesand trusting to a future?3rd philos.:mark well, the depths of space lead into infinity in the universe, the invention of the galileantelescope has but opened the eyes of the mind and our instruments though numerous, may beimperfect. the telescope has revealed the aberration of light, the proper motion of the stars, thedetermination of the sun222s distance and the distances of the stars, and we hope soon to know theirvelocity, we have the cosmolabe and astrolabe, the equatorial, the transit instrument, the muralcircle, and a multiplicity of contrivances; an

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

fixed point as a fulcrum for human activity is to solve the problem of archimedes, by realizing the use of his famous lever. this it is which was accomplished by the great initiators who have electrified the world, and they could not have done so except by means of the great and incommunicable secret. however, as a guarantee of its renewed youth, the symbolical phoenix never reappeared before the eyes of the world without having consumed solemnly the remains and evidences of its previous life. so also moses saw to it that all those who had known egypt and her mysteries should end their life in the desert; at ephesus st. paul burnt all books which treated of the occult sciences; and in fine, the french revolution, daughter of the great johannite orient and the ashes of the templars, spoliat

ts cyclic movement is adaptation or redemption. this triple dogma was known in all sanctuaries illuminated by the tradition of the sages. do you wish to ascertain which is the true religion? seek that which realizes most in the divine order, which humanizes god and makes man divine, which preserves the triadic dogma intact, which clothes the word with flesh by making god manifest to the hands and eyes of the most ignorant, which in fine appeals to all in its doctrine and can adapt itself to all the religion which is hierarchic and cyclic, having allegories and images for children, an exalted philosophy for grown men, sublime hopes and sweet consolations for the old. the primeval sages, when seeking the first of causes, behold good and evil in the world. they considered shadow and light; th

man ascends by itself above and leaves two corpses below, one upon earth, the other in the atmosphere; one terrestrial and elementary, the other aerial and sidereal, one already inert, the other still animated by the universal movement of the soul of the world, yet destined to die slowly, absorbed by the astral forces which produced it. the terrestrial body is visible; the other is unseen by the eyes of earthly and living bodies, nor can it be beheld except by the application of the astral light to the translucid, which conveys its impressions to the nervous system and thus influences the organ of sight, so that it perceives the forms which are preserved and the words which are written in the book of vital light. when a man has lived well the astral body evaporates like a pure incense asc

footman approached, making a sign as he did so, and then opened the door of the equipage. it contained a lady in black, wearing a thick veil; she motioned to me to take a seat beside her, showing me at the same time the other half of the card. the door closed, the carriage drove off, and the lady raising her veil i saw that my appointment was with an elderly person, having grey eyebrows and black eyes of unusual brilliance, strangely fixed in expression. sir, she began, with a strongly marked english accent, i am aware that the law of secrecy is rigorous amongst adepts; a friend of sir b--l- who has seen you, knows that you have been asked for phenomena, and that you have refused to gratify such curiosity. you are possibly without the materials; i should like to show you a complete magical

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

s religion of form, announced the coming of the saviour no less than the prophets of judaism. the fable of psyche is an ultra-christian abstraction, and the cultus of the pantheons, by rehabilitating socrates, prepared altars for that unity of god, of which israel had been the mysterious preserver. but the synagogue denied its messiah, and the hebrew letters were effaced, at least for the blinded eyes of the jews. the roman persecutors dishonoured hellenism, and it could not be restored by the false moderation of the philosopher julian, surnamed perhaps unjustly the apostate, since his christianity was never sincere. the ignorance of the middle ages followed, opposing saints and virgins to gods, goddesses and nymphs; the deep sense of the hellenic mysteries was less understood than ever; g

to explain the mysteries of the ring of gyges. 78 the ritual of transcendental magic in the first place, let us remove from the mind of our readers all supposition of the absurd. that is, of an effect devoid of cause or contradicting its cause. to become invisible one of three things is necessary. the interposition of some opaque medium between the light and our body, or between our body and the eyes of the spectators, or the fascination of the eyes of the spectators in such a manner that they cannot make use of their sight. of these methods, the third only is magical. have we not all of us observed that under the government of a strong preoccupation we look without seeing and collide with objects in front of us? gso do, that seeing they may not see, h said the great initiator, and the hi

her coquetries. one of the distinguished physicians and most amiable men of learning in london. dr. ashburner. told me last year that a certain client, after leaving the house of a distinguished lady, observed to him: gi have just had a strange compliment from the marchioness of. looking me straight in the face, she said: esir, you will not make me flinch before your terrible glance: you have the eyes of satan. f h gwell, h answered the doctor, smiling, gyou, of course, put your arms round her neck and embraced her? h gnot at all; i was overwhelmed by her sudden onslaught. h gbeware how you call on her again, then, my friend; you will have fallen deeply in her estimation! h the office of executioner is commonly said to go down from father to son. do executioners really have children? undou

truth and of metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synthesis. in analysis it is a powder, the alchemical powder of projection; before analysis and in synthesis it is a stone. the philosophical stone, say the masters, must not be exposed to the air, nor to the eyes of the profane; it must be kept in concealment and preserved carefully in the most secret receptacle of the laboratory, the key of the place being always carried upon the person. he who possesses the great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul and body, a single fragment broken from the precious sto

it was understood no longer that the seven seals of this kabalistic book are seven pantacles, the representation of which we give (facing this page, and that these pantacles are explained by the analogies of the numbers, characters and figures of the tarot. thus the universal tradition of the one religion was broken for a moment, darkness or doubt spread over the whole earth, and it seemed in the eyes of ignorance, that true catholicism, the universal revelation, had disappeared for a space. the explanation of the book of st. john by the characters of the kabalah will be an entirely new revelation, though foreseen by several distinguished magi, one among whom, m. augustin chaho, thus expresses himself: gthe poem of the apocalypse presupposes in the young evangelist a complete system and tr

ROBERT KIRK WALKER BETWEEN WORLDS

erwards that when she was four or five years older, she saw it not [that is, no longer. these are matters of fact which i assure you are truly related. but these and all others that occurred to me [that is, which i encountered] by information or otherwise, could never lead me into a remote conjecture of the cause of so extraordinary a phenomenon [i could not decide] whether it be a quality in the eyes of some people in those parts concurring with a quality in the air also. whether such species [that is, visions] be everywhere though not seen by [that is for] the want of eyes so qualified, or from whatever other cause, i must leave to enquiry of clearer judgement than mine. but a hint http//www.dreampower.com/kirk_wbw/pg_40.htm (4 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between wor

t this [second] sight can be no quality of the air, nor of the eyes, because: 6,1 [there are people] such as live in the same air and see all other things as far off and as clearly, yet have not the second sight. 6,2: a seer can give another person this [second] sight transiently [that is, temporarily] by putting his hand and foot in the posture he requires of him [see page 33. 6,3: the unsullied eyes of infants can naturally perceive no new unaccustomed object but http//www.dreampower.com/kirk_wbw/pg_40.htm (6 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) what [that is, those which] appear to other men, unless exalted and clarified in some way as [in the biblical example] of balaam's ass for a time. though in a witch's eye the beholder cannot see his own ima

ive no new unaccustomed object but http//www.dreampower.com/kirk_wbw/pg_40.htm (6 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) what [that is, those which] appear to other men, unless exalted and clarified in some way as [in the biblical example] of balaam's ass for a time. though in a witch's eye the beholder cannot see his own image reflected, as [he would] in the eyes of other people, so that [the] defect [that is, absence] of objects as well as [the] diversity the secret commonwealth 47 of the subject may operate differently on several [different] tempers [that is, temperaments] and ages. 6,4: though also some are of so venomous a constitution by being radicated [that is, rooted] in envy and malice, that they pierce and kill, like a cockatrice, whatever c

RUBY TABLET OF SET

ew itself through its great and long pravity of nutriment. to this end, he first used the mathematical sciences, and those speculations which are intermediate betwixt corporeals and incorporeals (for they have a threefold dimension, like bodies, but they are impassible like incorporeals) as degrees of preparation to the contemplation of the things that are; diverting, by an artificial reason, the eyes of the mind from corporeal things (which never are permanent in the same manner and estate) never so little to a desire of aliment; by means whereof, introducing the contemplation of things that are, he rendered men truly happy. this use he made of the mathematical sciences. these sciences were first termed mathemata* by pythagoras upon consideration that all mathesis (discipline) is reminisc

eligious group, especially if the initiate holds a position of responsibility in today's "modern" culture. though this has always been the case throughout history, it is remarkable in an age when liberalism and the tenets of the humanistic movement are so widely accepted. 4. mythology is notably sparse in today's culture, perhaps because the same technologies that brought the cosmos closer to the eyes of man has also brought us the dramas of radio, television and literature. from available literature, it is apparent that current mythology relies heavily on the remnants of ancient mythologies. the trend is that the individual develops his own mythology, derived from accepted elements in the group, and feeds them back into the group. it is also common to see discussions of experience in psyc

ly covered by a black cloth or hood. he/she represents the shadow of the deceased, and stands at the foot end of the coffin. the celebrant speaks for the next of kin in this rite. proclamation of purpose gbrothers and sisters of set. hail to our prince the lord of darkness! in his name we link hands across the aeons. from the ancient times we bring forth this memorial rite, and see it through the eyes of set. h git was believed among the ancients that the deceased did not embark upon the final journey until the funeral rites had been performed in their name by those closest to them. let us remember our brother adept rick furgeson, and bid him farewell with this rite. h gin a letter from his best friend, setian kevin delong, we learned of the last days of our brother. the portions of this r

this article will turn its attention. the movie gandhi of a few years back was not only an excellent production, but fairly accurate in dealing with the life and thoughts of that mahatma, mohandas karamchand gandhi. based to an extent on the essential gandhi, an anthology edited by louis fischer, the film followed the progress of a determined man working in the face of years of tradition. to the eyes of the socially sensitive kingsley portrayed an active force in the move for equality. that he did, but to the initiate observing the process the film was pure black magic performed by a master of the temple. while it is true that gandhi was not satanic in the traditionally accepted sense of the word, his actions wave a banner that cannot be mistaken for the right hand path. born in october o

resence within us! strength, force and vigor of our arms! light of the sun within us whereby we live and move upon the world of horrors! source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within us! force of energy, fire of motion; with diligence let us ever labor with thee, that we may remain in thine abundant joy. h glet then our eyes become the eyes of set, our strength become the strength of set, our will become the will of set. as a fire in the darkness we are become; as air in the sky we are become; as earth in space we are become; as water in the desert we are become. we dwell in the fane of the flame of ba. time shall bow before our wills, for we are lords of life, death, and life in death. we go forth on our secret journeys. let us

ll is ever as it was. yet there are masked ones my servants: it may be that yonder beggar is a king. a king may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty. the aon of horus [and the aon of set, for that matter] will not enable silk purses to be made from sows' ears. yet superficial appearances may be quite deceptive, and an adept seen through the eyes of a non-adept may seem to be behaving erratically or irrationally. it is true that a beggar might not be able to hide his poverty, but a king in a good disguise would seem every bit as impoverished. in judging another, one must first determine one's actual ability to render such a judgment, then the criteria according to which the judgment will be made. 59. beware therefore! love all, lest p

ley expelled him from the a:.a. 48. now this mystery of the letters is done, and i want to go on to the holier place. 49. i am in a secret fourfold word, the blasphemy against all gods of men. crowley felt this "word" to be the four words "do what thou wilt" on the presumption that it would make each person his own god. 50. curse them! curse them! curse them! 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. 52. i flap my wings in the face of mohamed and blind him. 53. with my claws i tear out the flesh of the indian and the buddhist, mongol and din. 54. bahlasti! ompehda! i spit on your crapulous creeds. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you. 56. also for beauty's sake and love's. 57. despi

d by the black flame, which burned not, though it bewildered the eye to see it. and raphael and his guardian angels were dismayed, for nowhere could they see man or the spirit which had come to him. then did raphael call upon michael to strike the black flame with the force of god, but even then was the flame vanishing of its own accord. and at first it seemed that earth was unchanged, but in the eyes of man did raphael see the first gleam of thought. and raphael turned to michael, who had now answered his call, and said, satan hath come to earth, and man is no longer pure in the sight of heaven, for his will hath become his own. thereupon they rose again to heaven, where they told messiah of what they had seen. then messiah answered, man is fallen, but he is not lost, for his infant will

der that i so cherish irony? it has become the most reliable of all my oracles. much was spoken of the ways and wishes of hell in our diabolicon- that which was brought forth from asia in the fifth year of my age. yet the diabolicon warranted a certain obscurity of its own nonetheless. the method of its transmission was crude- the agent as yet untouched by the knowledge of my priesthood. only the eyes of him whom i had fashioned as a magus looked and saw. even so i set for him many tasks before i should again speak in this way. hear, my anointed man, in whose mortal flesh i, satan, have chosen to inspire my material self- into whose keeping i have given my true church- whom i have made magister within the realm of my shining trapezoid- whom i have incarnated as a magus- hear, now, anton sz

x orocha aboapri tabaori priaz artabas adrpan corsta dobix. yolcam priazi arcoazior odquasbqting ripir paaoxt sagacor vml od prdzar cacrg aoiveae cormpt torzu zacar od zamran aspt sibsi butmona ds surzas tia baltan: odo cicle qaa: od ozazma plapli iadnamad. o vision of the# aethyr, whose power is upon the earth and reflects a perfection of the highest of life: i summon you that i may see with the eyes of set your creator, the eyes of starlight. he it was who conceived you for an understanding of the universe, to make all things of which you partake intelligible; as against the aimlessness of the nature of lower existence. the earth is but a part of this nature: its course is without purpose; its creatures ever change. even those of the second ordering of nature are confused and aimless; th

SABBATIC KABALA OF THE CROOKED PATH

beauty in the dynamic path between the fighting ieshoua and the conquering luchifer. this fight being performed within the one christ. the one is further finding its reflection in the influence of gemini who in the tarot is symbolized by the lovers. importance must be stressed on the concept of love in this cell. the ultimate adoration a nd humbleness in fore the path of initiation and before the eyes of the gods are taken on as a necessity and a sheer want born from the virgin-will of the mage. the other construction in this cell is the solar fasette found in the letter tzaddi which means fish-hook, but is also connected to the star through its kabbalistic connotations. in lurias initatic system the rabbi of the mysteries was honoured with the title tzaddiquin. further this cell reflects

SALMANRUSHDIE THESATANICVERSES

scabbard at his belt and plunged it into the bird's throat, all the way up to the hilt, and he did it without once looking at the dying ostrich, staring into rosa diamond's eyes while he knelt on the wide yellow earth. his name was martin de ia cruz. after chamcha had been taken away, gibreel farishta often wondered about his own behaviour. in that dreamlike moment when he had been trapped by the eyes of the old englishwoman it had seemed to him that his will was no longer his own to command, that somebody else's needs were in charge. owing to the bewildering nature of recent events, and also to his determination to stay awake as much as possjble, it was a few days before he connected what was going on to the world behind his eyelids, and only then did he understand that he had to get away

these intervals between the visions his body remained impossibly heavy. as if a boulder had been placed upon his chest. and the images, when they came, continued to be confused, so that at one moment he was in a hayloft at los alamos, making love to her while she murmured his name, over and over _martin of the cross- and the next moment she was ignoring him in broad daylight beneath the watching eyes of a certain aurora del sol- so that it was not possible to distinguish memory from wishes, or guilty reconstructions from confessional truths- because even on her deathbed rosa diamond did not know how to look her history in the eye. moonlight streamed into the room. as it struck rosa's face it appeared to pass right through her, and indeed gibreel was beginning to be able to make out the pa

when, once again, she was cheated by a death. she was overtaking a frozen-food road train, blinded by the spray kicked up by its wheels, when she hit the expanse of water that had been waiting for her in a slight declivity, and then the m g was aquaplaning at terrifying speed, swerving out of the fast lane and spinning round so that she saw the headlights of the road train staring at her like the eyes of the exterminating angel, azrael "curtains" she thought; but her car swung and skidded out of the path of the juggernaut, slewing right across all three lanes of the motorway, all of them miraculously empty, and coming to rest with rather less of a thump than one might have expected against the crash barrier at the edge of the hard shoulder, after spinning through a further one hundred and

live compensated for what life did to one. that night, in an oak-panelled dining-room decorated with medieval flags, pamela chamcha in her most dazzling gown ate venison and drank a bottle of chateau talbot at a table heavy with silver and crystal, celebrating a new beginning, an escape from the jaws of, a fresh start, to be born again first you have to: well, almost, anyway. under the lascivious eyes of americans and salesmen she ate and drank alone, retiring early to a princess's bedroom in a stone tower to take a long bath and watch old movies on television. in the aftermath of her brush with death she felt the past dropping away from her: her adolescence, for example, in the care of her wicked uncle harry higham, who lived in a seventeenth-century manor house once owned by a distant re

ulence of his attire: the bespoke tailoring of his three-piece pin-stripe, the gold watch with its fob and chain, the italian shoes, the crested silk tie, the jewelled links at his starched white cuffs. above this costume of an english milord there stood a head of startling size, covered with thick, slicked-down hair, and sprouting implausibly luxuriant eyebrows beneath which blazed the ferocious eyes of which gibreel had already taken careful note "pretty fancy" gibreel now conceded, some response being clearly required. maslama nodded "i have always tended" he admitted "towards the ornate" he had made what he called his _first pile_ producing advertising jingles "that ol" devil music, leading women into lingerie and lip-gloss and men into temptation. now he owned record stores all over t

brand politico involved in the "swadeshi" campaign, and the zamindar winds up dead. the novel cheered him up momentarily, but then his suspicions returned. had he been sincere in the reasons he gave his wife, or was he simply finding a way of leaving the coast clear for his pursuit of the madonna of the butterflies, the epileptic, ayesha "some coast" he thought, remembering mrs. qureishi with her eyes of an accusative hawk "some clear" his mother-in-law's presence, he argued to himself, was further proof of his bona fides. had he not positively encouraged mishal to send for her, even though he knew perfectly well that the old fatty couldn't stand him and would suspect him of every damn slyness under the sun "would i have been so keen for her to come if i was planning on hanky panky" he ask

y, but because she couldn't tell that to her husband she grew sullen and shrugged petulantly when he asked her why she wasted so much time with the village's craziest girl. mishal's new reticence worsened the itch in mirza saeed's heart, and made him jealous, too, although he wasn't sure if he was jealous of ayesha, or mishal. he noticed for the first time that the mistress of the butterflies had eyes of the same lustrous grey shade as his wife, and for some reason this made him cross, too, as if it proved that the women were ganging up on him, whispering god knew what secrets; maybe they were chittcring and chattering about him! this zenana business seemed to have backfired; even that old jelly mrs. qureishi had been taken in by ayesha. quite a threesome, thought mirza saeed; when mumbo-j

arket for a given product or service: the chocolate universe, the slimming universe. the dental universe was everybody with teeth; the others were the denture cosmos "i'm talking" valance breathed down the phone in his best deep throat voice "about the ethnic universe _my people again: chamcha, disguised in turban and the rest of his ill-fitting drag, hung on a telephone in a passageway while the eyes of impermanent women and children gleamed through barely opened doors; and wondered what his people had done to him now "no capeesh" he said, remembering valance's fondness for italian--american argot- this was, after all, the author of the fast food slogan _getta pizza da action. on this occasion, however, valance wasn't playing "audience surveys show" he breathed "that ethnics don't watch e

swearing her daughters to secrecy with terrible and binding oaths, knowing that if he discovered he'd find a way of giving the money back so that they could go on rotting in poverty- and he, the twinkling familiar spirit of the shaandaar caf, after that lost all love of life- and now mishal arrived in the caf, o the shame of a family's inner life being enacted thus, like a cheap drama, before the eyes of paying customers- although in point of fact the last tea--drinker was hurrying from the scene as fast as her old legs would carry her. mishal was carrying bags "i'm leaving, too" she announced "try and stop me. it's only eleven days" when hind saw her elder daughter on the verge of walking out of her life forever, she understood the price one pays for harbouring the prince of darkness unde

some profound train of thought "after two unhappy marriages, wedded a famous and lovely twenty-year--old actress called harriet bosse. in the _dream_ she was a great puck. he wrote for her, too: the part of eleanora in _easter. an 'angel of peace. the young men went crazy for her, and strindberg, well, he got so jealous he almost lost his mind. he tried to keep her locked up at home, far from the eyes of men. she wanted to travel; he brought her travel books. it was like the old cliff richard song _gonna lock her up in a trunk/so no big hunk/can steal her away from me" farishta's heavy head nodded in recognition. he had fallen into a kind of reverie "what happened" he inquired as they reached their destination "she left him" chamcha innocently declared "she said she could not reconcile him

SATANIC BIBLE

p stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of brain

SATANIC RITUALS

ree of intellectual sophistication on people who were essentially ignorant, and who were willing to go along with whatever form of worship the opinion makers gave them. at any rate, during the period when accounts of the black mass were employed as propaganda against "heretical" sects and orders, few cared about the finer points differentiating the witch from the satanist. both were as one in the eyes of the inquisitors, although it is safe to say that unlike the majority who bore the label of witch, those who conducted themselves "satanically" often earned their stigma. this is not meant to condone the actions of the inquisitors against such freethinkers and rebels, but to concede that they were a very real threat to the holy fathers. such men as galileo and da vinci, accused of traffic w

SCHEM HA MEPHORESH

psalm 119:159: see how i have loved thy precepts, 0 tetragrammaton, in thy mercy keep me alive. 63rd angel name: nghaneauel sign: gemini planet: mars degree: 10-15 meaning: rejoicing psalm 100:2: serve tetragrammaton with joy, enter those who fear him, unto those who hope in his mercy. 64th angel name: mochaiel sign: gemini planet: mars degree: 15-20 meaning: vivifying 25 psalm 33:18: behold, the eyes of tetragrammaton is unto those who fear him, unto those who hope in his mercy. 65th angel name: damabaiah sign: gemini planet: sun degree: 20-25 meaning: fountain of wisdom. psalm 90:13: return 0 tetragrammaton how long! and repent thee concerning thy servants. 66th angel name: menqel sign: gemini planet: sun degree: 25-30 meaning: nourishing all. psalm 38:21: forsake me not 0 tetragrammaton

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

on october 31, 1984, by one of her bodyguards, who was a sikh. in the years that followed, the indian government was able to control the sikh separatists and prevent the outbreak of further violence. in 2004 manmohan singh (1932) became the first sikh prime minister in the history of india. the political unrest of the late twentieth century, though, has tarnished the reputation of sikhism. in the eyes of some, sikhism is representative of aggressive nationalism rather than tolerance (nationalism is loyalty and devotion to the interests, culture, social values, and religion of a particular group or nation) sects and schisms the majority of sikhs practice orthodox, or traditional, sikhism and follow the faith s basic beliefs and practices. however, a number of smaller sects, or groups, exist

ontain the hair, and avoiding alcohol. more liberal sikhs, especially those who live outside india, believe that they can be sikhs while accommodating themselves to the surrounding culture. in canada, for example, a major conflict occurred over the use of furniture while eating. traditional sikhism requires meals to be eaten while sitting on the floor to emphasize that all people are equal in the eyes of god. in the mid-1990s, however, some canadian gurdwaras (temples) began 426 world religions: almanac sikhism serving meals at tables with chairs, citing the colder temperatures of canada, the discomfort of the elderly when they sat on floors, and the reluctance of young sikhs to get married in gurdwaras when the meal is served on the floor. the conflict became so heated that it led to stri

the differences between judaism, islam, and christianity. at the center of the play is the ring parable, which nathan tells after saladin asks him which religion is the true one (a parable is a simple story that illustrates a moral or religious lesson) within the parable, a ring is repeatedly passed from father to most-favored son, with the belief that the ring would make the son pleasing in the eyes of god. in time the ring comes to a father who has three sons, whom he loves equally. accordingly he has two duplicates of the ring made so that he can give one ring to each son. after the father s death, the sons quarrel about who owns the real ring. they take the matter to a judge, who gives the following decision: if you will take advice in lieu of sentence, this is my counsel to you, to t

gain. in december of that year he was taken to the island of sado, where he remained until 1274. world religions: biographies 295 nichiren while on sado, nichiren wrote kaimoku sho( eye-opener or liberation from blindness, in which he continued to express his views about religion and the state. in the book he made three vows: that he would be the pillar, or support, of japan; that he would be the eyes of japan; and that he would be the vessel of japan, meaning that he would contain the truth in the form of his teachings. final years nichiren was released from sado in 1274. he returned to kamakura, where he continued to preach his views about the lotus sutra and about the need for a more militant state religion. the government of kamakura by this time was willing to be more tolerant towards

. finally there are water people, whose color is blue. some s uncle acted in this role by carrying water to his nephew. the water was not actual water, but a kind of spiritual drink that helped some make peace with his return to village life and helped the villagers overcome their suspicions and fears of him. 346 world religions: biographies malidoma patrice some see the natural world through the eyes of the dagara. the ritual lasts a month and requires the initiate to make a journey alone, away from the village. some had to sleep in the jungle and find his own food. normally this would not be a terribly frightening experience. most dagara boys who undergo the ritual have spent their entire lives living in the jungle, so the environment is familiar to them. for some, however, the journey w

the exact dates when the world parliament of religions was scheduled to be held (september 11 27, nor did he carry any credentials, or documents establishing authority, that entitled him to speak. nonetheless, as a highly respected guru, he was given permission on three occasions to address the seven thousand people in attendance, at times bringing his listeners to their feet in applause. in the eyes of many observers, including the newspaper reporters who covered his speeches, swami vivekananda was the most dominant figure at the parliament. vivekananda delivered his most important address on september 19, when he presented the paper on hinduism. in this speech he expressed a number of views that were new to most people in the west. he explained the concept of reincarnation, in which sou

virtue. 1: o son of spirit! my first counsel is this: possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting. 2: o son of spirit! the best beloved of all things in my sight is justice; turn not away therefrom if thou desirest me, and neglect it not that i may confide in thee. by its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. ponder this in thy heart; how it behooveth thee to be. verily justice is my gift to thee and the sign of my loving-kindness. set it then before thine eyes. 3: o son of man! veiled in my immemorial being and in the ancient eternity of my essence, i knew my love for thee; therefore i realm: kingdom

SEPHER YETZIRAH WESTCOTT

of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

rder he fights, the more his situation deteriorates. the reason and answer to this dilemma is that ignorant man, at least in this physical world is incomplete, as the guidance and benefits of the force is purposely withheld from him until the realization of his adverse condition becomes eminent and the gnosis is asked for and seriously desired by the person who then separates from the herd in the eyes of the mighty. yes, when a person realizes that they have been lied to and deceived and has the fortitude to stand up, shake their fist at the sky and demand their inheritance returned, they get it and become one of stature among their peers. yes, not until a person realizes their untenable situation and reaches out to the force (lucifer) will the process of redemption and reawakening begin

SIFRA DETZNIYUTHA

e to be. 1) one skull extends to its side.81 full of the dew of two colors over it. 2) three cavities in which the marked letters are manifested as vhy 3) black ones, as a raven, hanging over the deep holes, so that he hears right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to

4. 68 vyytzr, royyv, vayitzer and he formed, see zohar iii:141b. 69 torah b reshith 1:28. 70 jeremiah 1:6. 71 the letters hanging as the hairs of the beard are the convoluting names of the two faces. 72 the wreath is the ayin (i o) of vast face. 73 the left referred to in this line is the column of the left on the tree of life or body. 74 shir hashirim 7. 75 the son is small face. 76 they are the eyes of the small face i.e. judgments. 24 77 torah vaidaber 24:11. 78 obadiah 1:4. 79 torah b reshith 1:11. 80 small face. 81 these are the seven formations of the head of ze ir anafim. 82 the one slender path is the central column of the tree. 83 isaiah 33:20. 84 isaiah 1:21. 85 habitation ;nyi, oynk, singular tense. 86 isaiah 42:8. 87 torah hadoverim 32. 88 isaiah 46:4. 89 psalms 100:3. 90 job 2

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ni) the margin was covered with pencilled notes, in the stiff but tremulous hand of old age; all in attempt to refute or to ridicule the logic of the sage of ferney: voltaire did not go far enough for the annotator! the clock struck two, when the sound of steps was heard without. the stranger silently seated himself on the farther side of the bed, and its drapery screened him, as he sat, from the eyes of a man who now entered on tiptoe; it was the same person who had passed him on the stairs. the new-comer took up the candle and approached the bed. the old man's face was turned to the pillow; but he lay so still, and his breathing was so inaudible, that his sleep might well, by that hasty, shrinking, guilty glance, be mistaken for the repose of death. the newcomer drew back, and a grim smi

he salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal rising, heralding the new sun before which all vapours were to vanish, stalked from their graves in the feudal ages all the phantoms that had flitted before the eyes of paracelsus and agrippa. dazzled by the dawn of the revolution, glyndon was yet more attracted by its strange accompaniments; and natural it was with him, as with others, that the fancy which ran riot amidst the hopes of a social utopia, should grasp with avidity all that promised, out of the dusty tracks of the beaten science, the bold discoveries of some marvellous elysium. in his travels

ter summoned the signora pisani "find out his name, gionetta" said she, moving slowly to the stage, and passing by glyndon, who gazed at her with a look of sorrowful reproach. the scene on which the actress now entered was that of the final catastrophe, wherein all her remarkable powers of voice and art were pre-eminently called forth. the house hung on every word with breathless worship; but the eyes of viola sought only those of one calm and unmoved spectator; she exerted herself as if inspired. zanoni listened, and observed her with an attentive gaze, but no approval escaped his lips; no emotion changed the expression of his cold and half-disdainful aspect. viola, who was in the character of one who loved, but without return, never felt so acutely the part she played. her tears were tru

ll you have felt its enervating but delicious charm, believe that you can comprehend all the meaning of the dolce far niente (the pleasure of doing nothing; and when that luxury has been known, when you have breathed that atmosphere of fairy-land, then you will no longer wonder why the heart ripens into fruit so sudden and so rich beneath the rosy skies and the glorious sunshine of the south. the eyes of the actress were fixed on the broad blue deep beyond. in the unwonted negligence of her dress might be traced the abstraction of her mind. her beautiful hair was gathered up loosely, and partially bandaged by a kerchief whose purple colour served to deepen the golden hue of her tresses. a stray curl escaped and fell down the graceful neck. a loose morning-robe, girded by a sash, left the b

eized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and still, again the angel eyes of viola beamed on them as a holy star. locking himself in his chamber, he refused even the visits of mervale. intoxicated with the pure air of his fresh existence, he remained for three days, and almost nights, absorbed in his employment; but on the fourth morning came that reaction to which all labour is exposed. he woke listless and fatigued; and as he cast his eyes on the canvas, the glor

don? it is marriage, it is a home, it is safety, it is reputation, that i offer to thee; and these last when the straight form grows crooked, and the bright eyes dim. what say you" and he attempted to seize her hand. viola shrunk from him, and silently turned to depart. he rose abruptly and placed himself on her path "actress, you must hear me! do you know what this calling of the stage is in the eyes of prejudice, that is, of the common opinion of mankind? it is to be a princess before the lamps, and a pariah before the day. no man believes in your virtue, no man credits your vows; you are the puppet that they consent to trick out with tinsel for their amusement, not an idol for their worship. are you so enamoured of this career that you scorn even to think of security and honour? perhaps

son, over the dark and rugged ground on which they stood, and drew an innumerable variety of shadows from crag and hollow. an oppressive and sulphureous exhalation served to increase the gloomy and sublime terror of the place. but on turning from the mountain, and towards the distant and unseen ocean, the contrast was wonderfully great; the heavens serene and blue, the stars still and calm as the eyes of divine love. it was as if the realms of the opposing principles of evil and of good were brought in one view before the gaze of man! glyndon once more the enthusiast, the artist was enchained and entranced by emotions vague and undefinable, half of delight and half of pain. leaning on the shoulder of his friend, he gazed around him, and heard with deepening awe the rumbling of the earth be

re my honour, is in mine own hands "be not so mad" said zanoni "hark! do you hear the neigh of my steed? it is an alarm that warns us of the approaching peril. haste, or you are lost "why dost thou care for me" said the girl, bitterly "thou hast read my heart; thou knowest that thou art become the lord of my destiny. but to be bound beneath the weight of a cold obligation; to be the beggar on the eyes of indifference; to cast myself on one who loves me not, that were indeed the vilest sin of my sex. ah, zanoni, rather let me die" she had thrown back her clustering hair from her face while she spoke; and as she now stood, with her arms drooping mournfully, and her hands clasped together with the proud bitterness of her wayward spirit, giving new zest and charm to her singular beauty, it was

ded from materials, the secret of which had been one of the proudest heir-looms of that able and evil race which gave to italy her wisest and guiltiest tyrants. its operation was quick yet not sudden: it produced no pain, it left on the form no grim convulsion, on the skin no purpling spot, to arouse suspicion; you might have cut and carved every membrane and fibre of the corpse, but the sharpest eyes of the leech would not have detected the presence of the subtle life-queller. for twelve hours the victim felt nothing save a joyous and elated exhilaration of the blood; a delicious languor followed, the sure forerunner of apoplexy. no lancet then could save! apoplexy had run much in the families of the enemies of the visconti! the hour of the feast arrived, the guests assembled. there were

oasts to be believed? is he in truth one of the chosen seers whom you allow to have mastered the mysteries i yearn to fathom "rash man" said zanoni, in a tone of compassion "thy crisis is past, and thy choice made! i can only bid thee be bold and prosper; yes, i resign thee to a master who has the power and the will to open to thee the gates of an awful world. thy weal or woe are as nought in the eyes of his relentless wisdom. i would bid him spare thee, but he will heed me not. mejnour, receive thy pupil" glyndon turned, and his heart beat when he perceived that the stranger, whose footsteps he had not heard upon the pebbles, whose approach he had not beheld in the moonlight, was once more by his side "farewell" resumed zanoni "thy trial commences. when next we meet, thou wilt be the vict

SIR WALLIS BUDGE EGYPTIAN MAGIC

s to have been universal at all periods. it was made of gold, silver, granite, hamatite, carnelian, lapis-lazuli, porcelain, wood, etc, although the rubric of a late chapter of the book of the dead 3 directs that the amulet p. 56 should be made either of lapis-lazuli or of mak stone. the utchat is of two kinds, one facing to the left and the other to the right, and together they represent the two eyes of horus, one of which, according to an ancient text, was white and the other black; from another point of view one utchat represents the sun and the other the moon, or ra and osiris respectively. but speaking generally, when the egyptians wore the utchat as an amulet they intended it to bring to them the blessings of strength, vigour, protection, safety, good health, and the like, and they h

h of osiris, with the iron which came forth from set, with the iron instrument with which he opened the mouths of the gods. he hath opened thy mouth with it. the deceased shall walk and shall speak, and his body shall be with the great company of the gods in the great house of the aged one in annu, and he shall receive there the ureret crown from horus, the lord of mankind" thus the mouth and the eyes of the deceased are opened. the sem priest then took in his hand the instrument called ur hekau, i.e, the "mighty one of enchantments" a curious, sinuous piece of wood, one end of which is in the form of a ram's head surmounted by a uraeus, and touched the mouth and the, eyes of the statue or mummy four times, whilst the kher-heb recited a long address in which he declared that this portion o

SPENSER THE CULT OF THE ALL SEEING EYE 1960

rns, above which are. two feathers. the wavy horns are also found with the plumed crown above them, and serpents (uraei) on either side, surmounted by disks. isis, at one time his mother, at another his sister, at another his daughter, is always his wife, and their child is har or horus."55 the 42 demons who aided osiris in the infernal regions were known as "the assessors" and had such names as "eyes of flame "breath of flame "cracker of bones "devourer of shades "eater of hearts "swallower "white tooth" and "smoking face" they "lived by catching the wicked "fed off their blood" and "devoured their hearts before horus" they were judges, accusers and punishers of crime "guilty souls were handed over to them by osiris, but to be 'tortured' only, not destroyed."56 during osiris' great expedi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

nces, knowing that they are then in the position of someone with eyesight addressing the blind. if they nevertheless try to communicate their inner experiences, it is in the conviction that around them may be others who, though their spiritual eyes are yet unopened, may be able to understand through the very power of what they have to convey. for they have a faith in humanity and wish to open the eyes of others. they can only offer the fruits that their own spirit has gathered. as to whether the visions of the spiritual eye are understood by others, that depends upon the degree of their understanding. the mysteries and mysteriosophy 5 in the beginning there is resistance on the human side to seeing with the spiritual eye. human beings have as yet nothing in their own nature that enables th

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

greg szymanski secret vatican catacombs, child sacrifices, mind control: svali, involved in u.s. illuminati for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the scent

e cia's mk ultra, as well as other mind control programs utilized by the cult. working a steady job in the day and then attending heavily guarded, secret meetings three times a week during the evening near san diego, svali said she learned "from the inside" the illuminati plan to rule the world, also known as novus ordem seclorum, is very real, very dangerous and being played out right before the eyes of americans, as the cult's stepped up plans to take over the u.s. is underway and in full-throttle. what better way to learn about the plan then to listen from an insider, trying to make amends with herself and the world. the following is from chapter 3 of her yet to be published manuscript "all groups have goals, and the illuminists are no exception. money making is not their final goal- it

TECHNICIANS GUIDE TO THE LEFT HAND PATH

oups along with individual mechanisms that are synchronized to the content of the idea(s. at any point these ideas are subject to inertia or resistance. this resistance is rarely in opposition to the idea itself, but rather to the particulars of the path that has extended the idea. there are two reasons for this. the first is that the idea is so large that anyone conscious of it- even through the eyes of the birthed self- will agree to it. take for example the idea of god. the idea is universal, but the focus and lens by which the big idea is viewed through, will have no end to the distraction and discord that the different conceptual constructs between cultures, socialization and heritage will generate upon what is in principle- the very same thing. the second type of resistance occurs wh

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

the illuminati and he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. revelation 13:16 raise the right hand..extending the two fingers like a fork..then draw it back over the right shoulder and with a quick motion dart the extended fingers forward in a horizontal direction. it alludes to the penalty of gouging out the eyes of a traitor. second sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we shall see, the llluminati worship deity by many names in many disguises. one such name and disguise is "jahbuhlun" in pursuit of their worship of this false god, jahbuhlun, they have devised many rituals in which they employ "hidden" hand signs. in all the 33 degrees of scottish rite f

eep concentration and reflection.9 the hand can also be used as a threat to any would-be traitors or betrayer of the illuminist cause. in the authoritative richardson's monitor of freemasonry we find an example of this in the second sign of the super excellent master mason. the sign consists of raising the right hand, making the two first fingers like a fork, and simulating the gouging out of the eyes of a "traitor" on the other hand. there is a great symbolic difference between the use of the left and right hands. the right hand is said to be the hand of blessing, a good and positive influence, and those who use it in the occult world are known as those on the "right-handed path" this is considered "white magic" those on the left-handed path, however, are practitioners of "black magic" fu

THE BOOK OF PLEASURE

etan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence is- as one might suppose- a form of sexual sorcery. the adepts of old concealed the process from the eyes of the profane (i.e. those whose ineptitude would destroy them, for once these atavisms are unleashed, magical obsession occurs and there is no reversing the course of events any more than 5 one can reverse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells into co

not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you have shown your honesty. truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. perfect pro

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believed that the physical body housed two or more souls, which became separated at death. the ancient chinese affirmed three souls set free at death: one remained in the family house to serve as a kind of protector; another watched over the grave site as guardian of the tomb; and the third passed into the invisible realm. the aboriginal people of new zealand, the maori, believe that each of the eyes of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 36 afterlife mysteries deceased is given a separate immortality: the spirit of the left eye ascends to heaven and is seen as a new dark star in the sky, and the spirit of the right takes flight to reinga, a place beyond the sea. the fang people of gabon envision seven types of souls: 1. a vital pr

scotland, england, and being embraced in the scandinavian countries, where the teachings of emanuel swedenborg (1688 1772) had prepared them to expect such messages from the spirit world. within months, the movement had taken root in germany, france, russia, and many other countries on the continent all the result of the rappings and knockings of maggie and katie fox, two little girls who, in the eyes of their supporters, had broken down the dividing wall between the worlds of life and death. m delving deeper brandon, ruth. the spiritualists. new york: alfred a. knopf, 1983. brown, slater. the heyday of spiritualism. new york: hawthorn books, 1970. fodor, nandor. these mysterious people. london: rider& co, 1936. jackson, herbert g, jr. the spirit rappers. garden city, n.y: doubleday, 1972

witchcraft found herself in prison through the testimonies of witnesses who had seen her alleged evil powers at work (these could be a neighbor woman jealous of her beauty, a suitor disappointed at her rejection of his love, a relative who sought her share of an inheritance, she was often as good as condemned. at the height of the witch hunt mania, an accusation was the equivalent of guilt in the eyes of judges. and few lawyers would dare defend an accused witch for fear that he would himself be accused of witchcraft or heresy if he pled her case too well. the common justice of the inquisition demanded that a witch should not be condemned to death unless she convict herself by her own confession. therefore, the judges had no choice other than to order her to be examined for the devil s mar

o a single whole. the mystic does not believe god to be present; he or she feels god united with his or her soul, so that this intense awareness and its strong emotional accompaniment leave no room in his or her consciousness for anything else. a story is told that st. ignatius (1491 1556) was seated at the side of a road, looking at the stream that crossed it, absorbed in contemplation, when the eyes of his soul were opened and inundated with light. he was able to distinguish nothing with his five senses, but he comprehended marvelously a great number of truths pertaining to the faith or to the human sciences. the new concepts and ideas were so numerous and the light so bright that st. ignatius seemed to enter into a new world. the amount of this new knowledge was so great that, according

he went to the authorities of the basilica with his incredible finding. he was told to remain silent about his discovery, and out of respect for the church officials, he did. on may 29, 1951, jose carlos salinas chavez was examining a particularly good photograph of the face of the virgin and rediscovered what clearly appeared to be the image of a bearded man reflected in both the right and left eyes of mother mary. since that time, more than 20 experts, including a number of ophthalmologists, have carefully inspected the eyes and the mysterious image. on march 27, 1956, dr. javier torroella bueno, a prestigious ophthalmologist, certified the presence of the triple reflection (samson- purkinje effect) characteristic of all live human eyes and stated that the resulting images of the bearde

for antionetta and angelo iannusco, who were married in syracuse, sicily, in the spring of 1953. then, on the morning of august 29, 1953, as antionetta prayed devoutly to the blessed mother to grant her surcease from the pains of her pregnancy, the statue began to weep. at first her mother-in-law and sister-in-law were skeptical, but then they witnessed a virtual torrent of tears flowing from the eyes of the plaster madonna. angelo, who prided himself on his atheistic philosophy and communistic politics, became so moved by the apparent supernatural manifestation that he left the communist party and assisted the priest as he said mass over the weeping madonna. doubting neighbors, cynical journalists, and rational, scientific investigators were baffled by the phenomenon of the weeping statue

ossible. just before christmas in 1996, a painting of jesus was seen by hundreds of eyewitnesses to be weeping red tears. this painting was no ordinary icon, for it hangs in the bethlehem church of the nativity, above the spot where christian tradition maintains jesus was born. a muslim cleaning lady was the first to see a light that came from the painting just prior to the tears flowing from the eyes of jesus. since her sighting, thousands of christians of all denominations, along with many jews and muslims, have witnessed the tears. among other recent manifestations of weeping statues and icons are the following: rooty hill, near sydney, australia: since 1994, tears have streamed from the eyes of a statue of our lady of fatima in a small, private home. grangecon, ireland: three weeks aft

s authority and condemned these men and women as being practitioners of an organized satanic religion that never really existed. an analysis of the medieval church s sexual code reveals that its basic law was that the act of sexual intercourse was to be performed as seldom as possible. stern-faced church authorities encouraged their flocks to avoid cohabitation completely, even if married. in the eyes of the church there was no love, only desire. to have feelings toward a member of the opposite sex, even though no actual physical intimacy took place, was inherently sinful. and the holy state of matrimony provided no sanctuary for love. to love, or desire, one s lawful marriage partner was considered sinful. one of the church s defenders stated that if a man loved his wife too passionately

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tion and to provoke genuine chills. director lewis allen never forces his hand, but focuses instead on allowing the audience to feel the emanations from the spirit world along with the actors. the innocents (1961) this adaptation of henry james s the turn of the screw (1898) is made particularly effective by director jack clayton s decision to allow the audience to see the ghosts only through the eyes of the protagonist, the governess miss gliddens (deborah kerr. the film is a psychological masterpiece, dealing with ghosts that may or may not be truly there. the haunting (1963) this film has become a classic with horror film buffs and serious psychical researchers, both of whom laud director robert wise for choosing to use subtlety in the manner in which he presents the ghosts in this adap

personality, this striving toward wholeness, the process of individuation. many authorities consider dr. nathaniel kleitman (1895 1999) to be the father of modern scientific dream research, for he pursued the subject when his colleagues dismissed t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 119 the god hermes pours sleep into the eyes of mortals (getty images) manyauthorities consider dr. nathaniel kleitman (1895 1999) to be the father of modern scientific dream research. the area as having no value. as a professor of philosophy at the university of chicago, kleitman asked a graduate student, eugene aserinsky, to study the relationship of eye movement and sleep; and in 1951, aserinsky identified rapid eye movement (rem) an

n the toilet spiders in the hairdo introduction perhaps the oldest and most basic of human instincts is that of fear. early humans experienced an array of bewildering hostility lurking all around them. in addition to predators from the animal kingdom who pursued them as prey, there were such frightening and unexplained natural phenomena as the rumbling terror of thunder and lightning, the glowing eyes of the stars in the night sky, and the deadly volcanic craters that shot fire into the air. equally as terrifying as the physical threats of their world were the fiendish creatures that sprang from their imaginations, specters that could come to life from their own shadows on the walls of their caves or huts. out of these primitive fears and feelings of helplessness, certain beliefs and pract

of ufo reports received and allegedly studied by the project during the 1966 68 period. the various contributors were unfamiliar with ufo research and the report is poorly organized and appears to have been assembled by a group neither informed nor interested in the subject. although the colorado project clearly represented a conscious effort to satisfy the needs of the air force contract, in the eyes of its critics it did not indicate a sincere effort to collect and examine the basic ufo data. its main theme appeared to be the criticism of the extraterrestrial thesis. a genuinely scientific study would have collected sufficient data to determine whether or not a phenomenon existed at all. then all the various theories would have been studied and compared with the available data. sighting

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e, zombi, draped over her shoulders. for the white onlookers, the music and the dance provided exciting entertainment. for marie laveau fs fellow worshippers, the rites were spiritual celebrations, and even zombi was an agent of great voodoo powers. on other occasions in private places, the high priestess celebrated the authentic rites of voodoo for her devoted congregation, far from the critical eyes of the white establishment and clergy. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 67 tomb of voodoo queen marie laveau i (1783.1881 (corbis corporation) for many years, legend had it that marie laveau had discovered the secrets of immortality and that she lived to be nearly 200 years old. some speak in hushed whispers that she i

ndinavian countries were men accused of being witches and sorcerers at an equal or larger percentage than women. once an accused woman found herself in prison through the testimony of someone who had allegedly seen her evil powers at work, she might well be as good as dead. at the height of the witchcraft mania in the fifteenth and sixteenth centuries, an accusation was equivalent to guilt in the eyes of many judges. sadly, a neighbor woman jealous of the gwitch fs h youth and beauty, a suitor angered by her rejection, or a relative who sought her inheritance, may have brought the accusation of witchcraft. and no lawyer would dare defend such an accused witch for fear that he would himself be accused of heresy if he pled her case too well. the common justice of the inquisition demanded tha

to fully comply with the law, the judges turned the accused witches over to the blackhooded torturers so they, themselves, would not be the ones torturing the accused. once the witch had confessed, she was now eligible to be reconciled to the church, absolved of sin, and burned at the stake. confession or not, of course, the accused witch found her way to the flaming pyres. the difference, in the eyes of mother church, was whether the woman went as guilty but penitent or guilty and impenitent. although recent scholarship has argued that the oft-cited figure of nine million innocent women and men condemned to torture and death for witchcraft durng the inquisition should be lowered more reasonably to a maximum of 40,000, that number is still frighteningly representative of a ghastly miscarri

lity claims. h john allen paulos, a mathematician at temple university, coined the term gthe jeane dixon effect h to describe the manner in which the media and a believing public would loudly proclaim a few accurate predictions and overlook the much larger number of incorrect forecasts. when jeane dixon died from cardiopulmonary arrest on january 25, 1997, she remained a remarkable prophet in the eyes of her admirers, a spiritually devout woman who fulfilled her mission from god by sharing with the public her gifts of prophecy. m delving deeper bringle, mary. jeane dixon: prophet or fraud? new york: tower books, 1970. carroll, robert todd. gjeane dixon and the jeane dixon effect. h inthe skeptic fs dictionary [online] http//skepdic.com/dixon.html. 20 may 2002. delfano, m. m. the living pro

THE GOD OF THE WITCHES

h animals, or holding a staff, but his special duty isto guard the door. he has a man's head with two horns, his body is human, and from the waist down he is abull. sometimes the legs appear to be human, but the hoofs are always clearly indicated, and the tail also is amarked feature. in short, he answers to the usual description of the christian devil in having horns, hoofs anda tail. but in the eyes of the early babylonians he was far from being a devil, and his image-sometimes thewhole figure, sometimes the head only-was worn as a charm against all evil and ill-luck. he was creditedwith great prophylactic powers; so much so that such charms were in use throughout babylonia. theevidence shows that the great seven-horned gods of the temples, who gave their special protection to theroyal f

e of the first to raise his voice against the persecution by christiansof the heathen in their midst "as our witches are said to renounce christ and despite his sacraments: so doothe other forsake mahomet and his lawes".after the renunciation of his old religion the convert advanced to the actual admission ceremony, whichconsisted of baptism and marking. baptism was the less important part in the eyes of the members of the cultand was often omitted. it was, however, a rite which was in force before the introduction of christianity andhas therefore a definite bearing on the antiquity of the religion of the horned god. adult baptism, as recordedin the new testament, was apparently performed by immersion in a river, but the witch-baptism varied fromdipping the head in water to a mere sprinkli

gion was falling into decay. in allreligions the god promises to the convert eternal life and eternal happiness in return for fidelity and service,but the promise of mundane help enforced by a written contract suggests a form of propaganda which couldonly have occurred when the religion was hard pressed for converts. the written contract was the mostimportant part of the admission ceremony in the eyes of the legal authorities who tried the witches; itappeared to give an air of finality to the whole transaction. occasionally, especially in france, one of thesewritten covenants fell into the hands of the inquisitors, unfortunately the exact wording is never given in therecords, the inquisitor preferring to make his readers' flesh creep by saying that "it was so horrible that onehad horror in

insweden[82, where "the diet they did use to have was, they said, broth with colworts and bacon in it,oatmeal, bread spread with butter, milk, and cheese" when the grandmaster provided the food the feastwas worthy of the giver, and if a rich member was the hostess the food was always of the best. thus elspethbruce[83] gave her fellow-members a goose in her own house, and found great favour in the eyes of themaster, partly on account of her good dinner, but also because she was "ane prettie woman. the lancashirewitches[84] had a simple method of providing for their feast, they merely took what they required from somelocal farmer "the persons aforesaid had to their dinners beef, bacon, and roasted mutton; which mutton wasof a wether of christopher swyers of barley; which wether was brought i

from one place to another. the most suggestive of the stories is that of the black goat,when it is remembered that this was the form in which the ancient god (in christian parlance, the devil) waswont to appear in france.in the entire history of rufus, more particularly in the stories of his death, it is clear that the whole truth is notgiven; something is kept back. if, however, rufus was in the eyes of his subjects the god incarnate, mandivine, who died for his people, the christian chroniclers would naturally not record a fact which to themwould savour of blasphemy, and the pagans, being illiterate, made no records.the date of rufus's death, august 2nd, seems significant; it is always emphatically called "the morrow oflammas. lammas, the 1st of august, was one of the four great festival

er of victory is too well known to recapitulate here. only one comment is needed: if she wereregarded by the pagan men-at-arms as god incarnate her marvellous power over them is accounted for; theywould follow where she led in battle, counting it an honour to give their lives in defence of hers. it was thecoming of god in person which put heart into the french troops. the records show that in the eyes of thepeople she was divine. article iii of the articles of accusation states this in plain terms "item, the said joanby her inventions has seduced the catholic people, many in her presence adored her as a saint and adored heralso in her absence, commanding in her honour masses and collects in the churches; even more, they declaredher the greatest of all the saints after the holy virgin; they

ont to do for the memorials and representations of saints canonised by the church; they say everywhere thatshe is 'the envoy (nuntia) of god and that she is more angel than woman" according to the records she raisedthe dead, the sick were cured of all diseases by the touch of her garments; and as even professed christianscounted her as almost equal to the virgin it is more than likely that in the eyes of her pagan followers she wasgod indeed. an interesting little sidelight is thrown on the popular opinion of her by dame margareta latouroulde, widow of r351n351 de bouligny, councillor and receiver-general of the king, who stated at theenquiry for rehabilitation that joan had stayed with her at bourges and that they had often talked together;she had said to joan that she (joan) did not fear

n he permitted her to "receive the body ofchrist" before her execution, although she was condemned to the fire as "idolator, heretic, apostate,relapsed. a few days after she was burnt, the inquisitor of france himself preached about her in paris, andsaid that she had left her parents "accompagn351e de l'ennemi d'enfer, et depuis vesquit homicide dechrestient351.[9]if joan were a pagan, and in the eyes of her pagan followers the substitute for the king and therefore godincarnate for the time being, much of the obscurity which surrounds her life and death is cleared away. shecame from a part of the country so well known to be pagan that she had to be examined by persons whoseown christianity was beyond question before the king could accept her. to announce her mission she wentfirst to robert

THE KEY TO THE MYSTERIES

s that strength invincible which changes not and decays never. thou art strong; by thy lovingkindness thou dost forgive in the moment of thy most burning wrath, and thou showest thyself long-suffering to sinners. thou art strong, and thy mercies, existing from all time, are upon all thy creatures. thou art the eternal light, that pure souls shall see, and that the cloud of sins will hide from the eyes of sinners. thou art the light which is hidden in this world, and visible in the other, where the glory of the lord is shown forth. thou art sovereign, and the eyes of understanding which desire to see thee are all 69 amazed, for they can attain but part of it, never the whole. thou art the god of gods, and all thy creatures bear witness to it; and in honour of this great name they owe thee a

it reconciles the living numbers of pythagoras with the monadic word of st. john<gospel legend itself is a macedoine of those of bacchus, adonis, osiris, and a hundred others, and that the mass, and christian ceremonies generally, have similarly pagan sources- o. m> so much, science and reason will agree. it is then in the eyes of reason and of science themselves the most perfect, that is to say the most complete, dogma which has ever been produced in the world. let science and reason grant us so much; we shall ask nothing more of them "god exists; there is only one god, and he punishes those who do evil" said moses "god is everywhere; he is in us, and the good that we do to me we do it to god" said jesus "fear" is

on its side, examines dogma and finds it absurd. but, if it were not so, reason would understand it; if reason understood it, it would no longer be the formula of the unknown. 82 it would be a mathematical demonstration of the infinite. it would be the infinite finite, the unknown known, the immeasurable measured, the indicible named. that is to say that dogma could only cease to be absurd in the eyes of reason to become, in the eyes of faith, science, reason and good sense in one, the most monstrous and the most impossible of all absurdities. remain the objections of dissent. the jews, our fathers in religion, reproach us with having attacked the unity of god, with having changed the immutable and eternal law, with adoring the creature instead of the creator. these heavy reproaches are fo

rking overtime. thus, because i was lazy yesterday, i had to do a double task to-day. q. what are we to think of those who impose on themselves voluntary sufferings? a. if they do so in order to overcome the brutal fascination of pleasure, they are wise; if to suffer instead of others, they are generous; but if they do it without discretion and without measure, they are imprudent. q. thus, in the eyes of true philosophy, religion is wise in all that it ordains? a. you see that it is so. q. but if, after all, we were deceived in our eternal hopes? a. faith does not admit that doubt. but philosophy herself should reply that all the pleasures of the earth are not 104 worth one day of wisdom, and that all the triumphs of ambition are not worth a single minute of heroism and of charity. second

adepts with enchanters. true magic, that is to say, the traditional science of the magi, is the mortal enemy of enchantment; it prevents, or makes to cease, sham miracles, hostile to the light, that fascinate a small number of prejudiced or credulous witnesses. the apparent disorder in the laws of nature is a lie: it is not then a miracle. the true miracle, the true prodigy always flaming in the eyes of all, is the ever constant harmony of effect and cause; these are the splendours of eternal order! we could not say whether cagliostro would have performed miracles in the presence of swedenborg; but he would certainly have dreaded the presence of paracelsus and of henry khunrath, if these great men had been his contemporaries. far be it from us, however, to denounce mr. home as a low-class

e. he only maintains his position above other men who does not prostitute the secrets of his intelligence to their commentary and their laughter. all men who are really strong are magnetizers, and the universal agent obeys their will. it is thus that they work marvels. they make themselves believed, they make themselves followed, and when they say "this is thus" nature changes (in a sense) to the eyes of the vulgar, and becomes what the great man wished "this is my flesh and this is my blood" said a man who had made himself god by his virtues; and eighteen centuries, in the presence of a piece of bread and a little wine, have seen, touched, tasted and adored flesh and blood made divine by martyrdom! say now, that the human will accomplishes no miracles! 207 do not let us here speak of volt

-finger to the sun; that of the little finger, to mercury; the two others to mars and to the moon. according to their form and their predominance, they judged the inclinations, the aptitudes, and consequently the probable destinies of the individuals who submitted themselves to their judgment. there is no vice which does not leave its trace, no virtue which has not its sign. thus, for the trained eyes of the observer, no hypocrisy is possible. one will understand that such a science is already a power indeed sacerdotal and royal. the prediction of the principal events of life is already possible by means of the numerous analogical probabilities of this observation: but there exists a faculty called that of presentiments or sensitivism. events exist often in their causes before realizing th

THE MAGICIAN S KABBALAH

key letter to indicate that events cycle through growth, death, rebirth and growth again. tiphareth might be the top of one mountain, but is also the beginning of another climb altogether. chapter ten; netzach, the rose in the lamplight the sepher yetzirah deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the first of the sephiroth in the creative process below the veil of paroketh, netzach functions as nature's dynamo, storing and transmitting the explosion of chockmah sent to it from chesed, the sephi

THE MARTINIST OPERATIVE GENERAL RITUAL

r become from now on a true perfume which i offer thee for eternity. may this perfume become a symbol of the fervour with which i shall invoke thee for my reconciliation, so that i may become sincerely united with him whom thou hast established as my guardian and given the care of guiding me. i invoke him, that helpful guardian, in the bosom of this circumference although i do not see him with my eyes of flesh, to become my counsel, my guide and my support in this lowly world and in the other, for thy greatest glory and for my perfect sanctification. by ieshouah, our lord, amen. operator now replaces the censer on the altar and resumes his place standing erect and facing the orient. he extends his hands, open but slightly cupped, palms up, elbows against his body, saying: hear, o eternal

THE NECRONOMICON SIMON VERSION

ible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worship

iots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body which filled the raging, wicked serpent marduk shot between her jaw

THE PATH OF KABBALAH

ritten about it: form the light, and create darkness, meaning, the lack of the light of wisdom. that is why the eyes are the highest vessels of the partzuf and that is why it says that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: who is a gentile and what does the name mean? a: as soon as one changes his fate, his progress in life and his correction system to a private one, he is called a jew. that is because he makes the unification with the superior spiritual force the basis of his life. a gentile or a jew are spiritual concepts. q: do

where i understand that it is worthwhile to worship god. rather he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness, and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends on god. and man, with his external mind, cannot comprehend why now the lord likes him and after that he does not) and likewise when he regrets that the creator does not draw him near, he should also be careful not to be sorry for himself, for having been distanced from the creator, for by so doing he becomes

he meaning of the words: when a man regrets, the divine presence says: it is lighter than my head. and if man does not relate the sorrow at being distant from god to himself, he is saved from falling into the trap of the desire to receive for himself, which is the separation from holiness. the same applies when one feels somewhat closer to holiness, when he is happy at having merited favor in the eyes of the lord, he must say that the core of his joy is that now there is joy in the divine presence, from having being able to bring her private organ near her, and not send it away. and man rejoices at having been endowed with the ability to please the divine presence. and this goes by the same token, because joy that an individual feels, is but a part of the joy that the whole feels. and thro

THE ROSICRUCIAN MANIFESTOS

ation. wherefore if the unworthy cry and call a thousand times, or if they shall offer and present themselves to us a thousand times, yet god hath commanded our ears, that they should hear none of them: yea god hath so compassed us about with his clouds, that unto us his servants no violence or force can be done or committed; wherefore we neither can be seen or known by anybody, except he had the eyes of an eagle. it hath been necessary that the fama be set forth in everyone s mother tongue, because those should not be defrauded of the knowledge thereof, whom (although they be unlearned) god hath not excluded from the happiness of this fraternity, the which shall be divided and parted into certain degrees; as those which dwell in the city of damascus in arabia, who have a far different pol

THE SHADOWED ONES

adorn all paths with the crooked serpent guardian. 6 by this shall you dance the movement against the sun, by dreaming shall you embrace my bride and by waking adore the morning star who summons forth the sun. so it is done the widdershins dance of the circle -of the watchers and their times- let the initiate seek in the circle of azazel the angelick watchers, those who shower witch blood in the eyes of the brave and faithful bodies of man and woman. by noon when the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hades, of darkness and shadow gleam by midnight let the sun envenom your spirit, naked in spirit you are left to cloth yourself in serpent skin, to see as

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

hs unborn rise, touch and curl about thy heart; they spend pitiful love. lovelier pity, descend and bring me luck who am lonely and forlorn. h *w.e. henley, rodin in rime, vol. iii, p. 120. compare the following verse in swinburne fs poem, the centenary of the battle of the nile: the strong and sunbright lie whose name was france arose against the sun of truth, whose glance laughed large from the eyes of england fierce as fire whence eyes wax blind that gaze in truth askance. here gpiti h is a trochee; glovelier, h a spondee; gpity, h a trochee. the whole metre breaks up, as if the singer fs heart burst in despair. whilst in gbouches d fenfer h we find such lines as: from the long-held leash! the headlong, hot-mouthed girl *rodin in rime, vol. iii, p. 119. in which, as we read, we feel a v

unched from his seat, from the white inexhaustible quiver, smote us right through, smote us and slew, as we rode on the rapturous river. sweet sleep is perfection of love. to die into dreams of my lover, to wake with his mouth like a dove kissing me over and over! better sleep so than be conscious, and know how death hath a charm to discover *gargoyles, vol. iii, p. 94. but not until we read gthe eyes of pharaoh h do we read one of the most astounding paintings in words, i make bold to say, that has ever been written in any language: and death fs insufferable perfume beat the black air with golden fans as turkis rip a nubian fs womb with damascened yataghans *gargoyles, vol. iii, p. 100. this one astonishing verse upsets the equilibrium of the whole poem, as it would of any poem; for if th

ess of love; and in his blinding anger he sees her not, though she is by his side journeying homeward from rome. she raises the swimmer to her pearly car and carries him to her fair home, where in the following beautiful symbolic action she promises to restore him his lost love. archais. then aphrodite loosed a snake of gold from her arm fs whiteness, and upon his wrist clasped it. its glittering eyes of amethyst fascinate him. geven so, h the goddess cried, gi will bind on thy arm the serpent bride freed from her fate, and promise by this kiss the warmer kisses of thy archais. h *the tale of archais, vol. i, pp. 13, 14. the handmaidens of aphrodite gather round them, and their silver voices rise in one of those sweet clear songs, already so familiar to our ears, set like a gem in the gold

s its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is caught, caught and bound in the lusts of the manhood he assumed. no galilean is he to be crucified for his own or others f sins, and he wins his freedom at the price of charicles f liberty. nature breaks into a welcome chant of joy, the lovers are reunited, the men fs praise is for archais, and the eyes of the maidens are fixed on charicles. the tale is nearly ended, the lovers wend their way through the joyous throng midst song and chorus, then from the lips of archais rises: light and dark are wed together into golden weather: sun and moon have kissed, and built palaces star-gilt whence a crystal stream of joy, love fs eternal wine, is spilt *the tale of archais, vol. i, p. 24. such is one

ether under the bond of marriage, or under the boundless bond of free love, between two souls of similar affinity. true love is a pure, unalloyed attraction, urging two souls from their inherited duality into their inherent oneness, that all are capable of attaining, and yet so few attain; and it is on account of the fewness of its adepts, that the magic of their worship has become to the clouded eyes of the many a heinous offence, reflecting a light that they cannot find in their gloomy atmosphere. laws are the concrete opinions of the many, morals the abstract sensations of the few. outside ourselves ethics do not exist, for they are the great faculty of sentient existence. the law of the survival of the fittest is not moral, it is essential; but, manifested through reason it becomes eth

to venus: ah, if pure love could grow material! there are pure women! and this is her answer: there you make me laugh! remember. i have known such. but besides you ask hot snow and leaden feather-flights *tannhauser, vol. i, p. 237. which contains a great truth, namely, that platonic love is no love at all. an affection it may be, but love it cannot be if it dare not see its form mirrored in the eyes of a loving woman. its failure in the end is a certainty; certain ascetics may compel their wills to conquer their natures, but men as a whole cannot. certain maniacs such as origen may emasculate themselves for the kingdom of god, but the great human masses will let the kingdom of god go to the devil, if a pretty pair of lips is in question. not for long in any case can we change our natures

mitable. now we see the horrid form of his lower self, which he once strove to cast off, bending over him; the venus of his body rises lecherous over the pure isis of his soul, the carnal lusting over the spiritual, as iago slavered over desdemona. come! ye my serpents, warp his body round with your entangling leprosy! and me, let me assume the beloved limber shape, the crested head, the jewelled eyes of death, and sinuous sinewy glitter of serpenthood, that i may look once more into his face, and, kissing, kill him! thus to hold him fast, drawing his human spirit into mine for strength, for life, for poison! ah, my god! these pangs, these torments! see! the sleeper wakes! i am triumphant! for he reaches out the sleepy arms, and turns the drowsy head to catch the dew dissolving of my lip

the sexual crimes and sexual ills of the present day. when mankind has grasped the fact that its organs of reproduction are no more disgusting than its organs of respiration, it will then have grasped a greater truth than all philosophies have ever promulgated, than all religions have ever revealed. gand they were both naked, the man and his wife, and were not ashamed h: this is virtue. gand the eyes of them both were opened, and they knew that they were naked h: this is vice. know thyself, be thyself, honour thyself, are the three greatest commandments we can follow. this truth, universal and in its totality, crowley thunders forth midst sunshine and lightning. if, it is good to kiss, then is it also good to know where kisses may lead to. we have already seen them rising upward from yout

or of such a possibility grips us by the throat. is there an eternal death? ah! saviour, deliver us from the misery of our lot; lead us to the realms of eternal rest, where rich and poor, good and bad, are made one, lost in the depths of the lethean sea. and what can all this lead us to, this progress through misery? to the great archetype the arahat-ship of buddha. it was by gazing on the sunken eyes of a corpse, so the legend runs, that gautama forsook pleasure for a life of pity. life is feodal to death, and our ultimate sleep is greater than our first awakening. the womb was dark; from out it sprang the thoughtless; the tomb is darker still; into it creeps the thoughtful. the dead are our gods, soon we shall strike our tent for the last time and join the great caravanserai of the depar

rt-wind; the tinkling of the camel fs bell *the kasidah. r. burton. this beauty of death as the releaser from the temptations of life, is finely drawn by the subtle pen of aleister crowley. death is no longer the grubslimed skull, about whose sticky lips buzz the blue blow-flies of decay; but rather a divine goddess, whose arms are ever about us, and whose kiss is the kiss of a mother closing the eyes of her child in gentle sleep: i died the moment when you tore away the bleeding veil of my virginity. the pain was sudden. and the joy was long. persists that triumph, keenly, utterly! write, then, in thy mysterious book of song: gdeath chisels marble where life moulded clay. h *the temple of the holy ghost, vol. i, p. 182. and again: dim winds shall whisper echoes of our slow ecstatic breath

THE TAROT OF C C ZAIN

d by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a

n, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the repentance which may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. the sage- arcanum ix. in divination, arcanum ix may briefly be read as wisdom or prudence. arcanum ix is figured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his mantl

THE WITCH CULT OF ZOS VEL THANATOS

reen substance like tenuous seaweed began to invade the room, particularly obscuring the objects it contained. it resembled a coiling mass of vapor, which slowly congealed in a definite shape. it gained more and more substance with each successive moment until the terrified dabblers panicked and begged spare to banish it. before it faded, however, they saw a vast face peering out of the mist; the eyes of it were like pools of black and burning oil. spare died in 1956, in a basement flat in brixton, in poverty and obscurity. the essence of sorcery through this method draws lines of mental danger to those who normally should be of sound and strong mind, for even an obsession weakness, if preyed upon by such elementals, could aid to madness and failure. the emphasis of shamanistic magick is p

THE BOOK OF GATES

ows are "the crown of the uraei" p. 264 the text which refers to the above groups reads- p. 265 "this great god is towed along by the gods of the 'tuat, and those who tow ra along say-'we are towing ra along, we are towing ra along and ra followeth [us] into nut. o have the mastery over thy face, indeed thou shalt unite thyself to thy face, o ra [by] maat. open, o thou face of ra, and let the two eyes of khuti enter into thee; drive away thou the darkness from amentet. let him give light by what he hath sent forth, the light" of the god with stars it is said "he maketh a rising up for ra (or, he stablisheth ra, unti maketh to be light the upper heaven; this god leadeth the hour, which performeth that which belongeth to it to do" of the four seated gods it is said "the [four] serpents who a

THE HOLY BIBLE KING JAMES VERSION

die: 3:5 for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 3:6 and when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3:8 and they heard the voice of the lord god walking in the garden in the cool of the day: and adam and his wife hid themselves from the presence of the lord god amongst the trees of the garden. 3:9 and the lord god called unto adam, and said unto him, where [art] th

gination of the thoughts of his heart [was] only evil continually. 6:6 and it repented the lord that he had made man on the earth, and it grieved him at his heart. 6:7 and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. 6:8 but noah found grace in the eyes of the lord. 6:9 these [are] the generations of noah: noah was a just man [and] perfect in his generations [and] noah walked with god. 6:10 and noah begat three sons, shem, ham, and japheth. 6:11 the earth also was corrupt before god, and the earth was filled with violence. 6:12 and god looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. 6:1

fore the rods, and brought forth cattle ringstraked, speckled, and spotted. 30:40 and jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of laban; and he put his own flocks by themselves, and put them not unto laban s cattle. 30:41 and it came to pass, whensoever the stronger cattle did conceive, that jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. 30:42 but when the cattle were feeble, he put [them] not in: so the feebler were laban s, and the stronger jacob s. 30:43 and the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses. 31:1 and he heard the words of laban s sons, saying, jacob hath taken away all that [was

land of egypt in the seven plenteous years. 41:35 and let them gather all the food of those good years that come, and lay up corn under the hand of pharaoh, and let them keep food in the cities. 41:36 and that food shall be for store to the land against the seven years of famine, which shall be in the land of egypt; that the land perish not through the famine. 41:37 and the thing was good in the eyes of pharaoh, and in the eyes of all his servants. 41:38 and pharaoh said unto his servants, can we find [such a one] as this [is] genesis page 24 a man in whom the spirit of god is? 41:39 and pharaoh said unto joseph, forasmuch as god hath shewed thee all this [there is] none so discreet and wise as thou [art] 41:40 thou shalt be over my house, and according unto thy word shall all my people b

to me, tarry not: 45:10 and thou shalt dwell in the land of goshen, and thou shalt be near unto me, thou, and thy children, and thy children s children, and thy flocks, and thy herds, and all that thou hast: 45:11 and there will i nourish thee; for yet [there are] five years of famine; lest thou, and thy household, and all that thou hast, come to poverty. 45:12 and, behold, your eyes see, and the eyes of my brother benjamin, that [it is] my mouth that speaketh unto you. 45:13 and ye shall tell my father of all my glory in egypt, and of all that ye have seen; and ye shall haste and bring down my father hither. 45:14 and he fell upon his brother benjamin s neck, and wept; and benjamin wept upon his neck. 45:15 moreover he kissed all his brethren, and wept upon them: and after that his brethr

nd of canaan in the way, when yet [there was] but a little way to come unto ephrath: and i buried her there in the way of ephrath; the same is bethlehem. 48:8 and israel beheld joseph s sons, and said, who [are] these? 48:9 and joseph said unto his father, they [are] my sons, whom god hath given me in this [place] and he said, bring them, i pray thee, unto me, and i will bless them. 48:10 now the eyes of israel were dim for age [so that] he could not see. and he brought them near unto him; and he kissed them, and embraced them. 48:11 and israel said unto joseph, i had not thought to see thy face: and, lo, god hath shewed me also thy seed. 48:12 and joseph brought them out from between his knees, and he bowed himself with his face to the earth. 48:13 and joseph took them both, ephraim in hi

tale of bricks. 5:19 and the officers of the children of israel did see [that] they [were] in evil [case] after it was said, ye shall not minish [ought] from your bricks of your daily task. 5:20 and they met moses and aaron, who stood in the way, as they came forth from pharaoh: 5:21 and they said unto them, the lord look upon you, and judge; because ye have made our savour to be abhorred in the eyes of pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. 5:22 and moses returned unto the lord, and said, lord, wherefore hast thou [so] evil entreated this people? why [is] it [that] thou hast sent me? 5:23 for since i came to pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all. 6:1 then the lord said unto

you: if any man have any matters to do, let him come unto them. 24:15 and moses went up into the mount, and a cloud covered the mount. 24:16 and the glory of the lord abode upon mount sinai, and the cloud covered it six days: and the seventh day he called unto moses out of the midst of the cloud. 24:17 and the sight of the glory of the lord [was] like devouring fire on the top of the mount in the eyes of the children of israel. 24:18 and moses went into the midst of the cloud, and gat him up into the mount: and moses was in the mount forty days and forty nights. 25:1 and the lord spake unto moses, saying, 25:2 speak unto the children of israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 25:3 and this [is] the offering whi

the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 4:12 even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. 4:13 and if the whole congregation of israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done [somewhat against] any of the commandments of the lord [concerning things] which should not be done, and are guilty; 4:14 when the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. 4:15 and the elders of the congregation shall lay their ha

hildren of israel, which they bring unto the priest, shall be his. 5:10 and every man s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his. 5:11 and the lord spake unto moses, saying, 5:12 speak unto the children of israel, and say unto them, if any man s wife go aside, and commit a trespass against him, 5:13 and a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and [there be] no witness against her, neither she be taken [with the manner] 5:14 and the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: 5:15 then shall the man bring his wife unto the priest, and he sh

TRUE HISTORY OF WITCHCRAFT

nculcate; the animal sticks to his subconscious ideas" aleister crowley the confessions "as attunement to psychic (occult) reality has grown in america, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; now, h

TURNER ROBERT ARBETEL OF MAGICK

awful for man to know, and to use them without offence unto god. amen. 7 the first septenary of aphorisms. the first aphorism. whosoever would know secrets, let him know how to keep secret things secretly; and to reveal those things that are to be revealed, and to seal those things which are to be sealed: and not to give holy things to dogs, nor cast pearls before swine. observe this law, and the eyes of thy understanding shall be opened, to understand secret things; and thou shalt have whatsoever thy minde desireth to be divinely revealed unto thee. thou shalt have also the angels and spirits of god prompt and ready in their nature to minister unto thee, as much as any humane minde can desire. aphorism 2. in all things call upon the name of the lord: and without prayer unto god through hi

TYSON DONALD NEW MILLENNIUM MAGIC

pronounced dead of heart failure or stroke or seizure. or they may be found in a coma or catatonic state. one can only try to imagine the horror, called up from the darkest depths of the subconscious, that causes such conditions. magic cannot be half real and half illusion. if power is to be gained inside the circle, it must be given up outside. if the angels of light are rendered tangible to the eyes of the magus, then he or she will also, perforce, be able to see the demons of the pit in all their loathsome detail. if the magus seeks to extract the good out of the art, he or she must also learn how to deal with the evil. in short, if the circle works at all, it works on both sides. all too often the talented beginner will succeed in pumping some measure of energy into the circle and then

us to see the universe truly. when it is perceived as it is, it can be more usefully manipulated. that the magus has the power to manipulate the universe is without question. he or she has manipulated it from birth by creating a unique personal world of forms and concepts. but to shape it in a way apart from the dictates of society, to change it in a magical way, the magus must see again with the eyes of a newborn child and not cry out. a phrase often used by popular occultists is "to raise one's level of awareness" like most clichks, it has meaning hidden beneath its surface. the magus must lift his or her viewpoint out of the hole he or she has dug around the self and elevate it into the sky to gaze with new eyes upon the wider world. the beginning of this process is for the magus to rea

gram might be said to be the symbol of modern times. perhaps the most useful numerical division for understanding what the hen- decagram means is 9+ 2= 11. this can also be written 3+ 4+ 4= 11, which gives a different emphasis. both equations show the trinity manifesting on the physical circle as duality. creation is seen as a hostile balance of good and evil. this is the world viewed through the eyes of the persian mystic zoroaster, who saw it as the divided kingdom of ahura mazda (ormazd) and angra mainyu (ahriman, two equally powerful and independent gods. zoroaster has ahura mazda say: table of hendecagram w ci 0 demon function substance disorder i baphomet behemoth lucifuge leviathan zephas belphegor ashtaroth beelzebub asmodeus lilith abbadon idolatry blasphemy pride envy anger sloth

ns of their defeated foes to gain their cleverness and courage, the modern adept takes into him or her- self the essence of a spirit so that he or she can harness the virtues of that entity for purposes of ritual work, or to promote personal evolution of the soul. for example, if the magus faced a difficult mathematical problem, he or she might invoke thoth and contemplate the problem through the eyes of the egyptian 1. stand in the outer temple before the altar faci g south (the golden dawn say west-this is a matter of the magical system eing followed) with your hands at your sides and your feet together. d' god of learning. if it were necessary for a female adept to dominate a social function, she might invoke aphrodite, greek goddess of love and beauty; a male might invoke apollo for th

eric and esoteric, its scent, the taste of food offer- ings shared with the spirit, its emblematic plant or animal, and perhaps appropri- ate music. the magus must be able to experience these qualities sensually or they are useless. for example, a colorblind adept will gain nothing by using the color associated with a spirit during its invocation because spirits have no eyes; they see through the eyes of the magus. the same is true of all the other senses. remember that the circle is the extended self. anything called into the circle becomes a part of the magus, although he or she may externalize it as a voice, a light, or some other phenomenon. the safest way to avoid possession, the loss of free will to a spirit, is to only invoke benevolent spirits. this is the reason good spirits are i

nd. what is perceived as motion and life is an infinite series of static tableaus akin to the frames on a reel of cinematic film. the human mind can never directly experience reality, and in this sense everything perceived is unreal. some hint of the true nature of the world can be gained by considering a new- born baby. what appears to adult eyes as the orderly, rational universe is chaos in the eyes of the infant. what to the adult is so clearly outside and inside is to the child all on the same side. babies have no sense of the limitations of their bodies. they attempt to alter the greater world to suit their desires, and when they fail, they react with outrage and frustration. only as the child gets older does it appreciate that there is a world it rules (its perceived self) and a grea

he sorrows of humanity. in magic, the common way of utilizing the power of the gods is by putting them on, like a cloak or mantle, over the perceived self. this is called assuming the god-form and is a kind of invocation. if the magus wished to become more attractive, through this method he or she might create a ritual to take on the god-form of apollo or aphrodite, and view the world through the eyes of that lesser deity for a time. if done correctly and repeat- edly, this would give the magus great personal charm and beauty of a combined physical and psychic character. the hidden forces of beauty channeled through the magus by the focusing lens of the god-form would transform the personality of the magus by reaction and alter the physical body as well. beauty would be inevitable. its exa

joy beyond them, only darkness and cold. destiny and fate are two terms that are often confused. there is only one destiny in the life of an individual, but many potential fates. the destiny is the most perfect possible realization of the talents and abilities a human being has received at concep- tion-perfection as defined by the au. a perfect life in the eye of god may seem a wasted life in the eyes of society, while social success may be futile from the divine per- spective. fate is simply the actual use to which these potentials are put. if perfect des- tiny is realized, then fate and destiny overlap. usually frail humankind falls short of perfection, and the actual fate of an individual diverges from his or her destiny. at every moment in life numerous choices present themselves. shou

TYSON DONALD SOUL FLIGHT

are mounted upon an ox or a goat or a dog, and so are carried to their feast. and yet again they go on foot when the place is not far distant.26 in earliest times, it was by transformation into birds, as the quotation from the novel of apuleius demonstrates. by the tenth century, the prevailing belief was that witches flew on the backs of beasts sacred to the lunar goddess diana. in the fanatical eyes of the medieval church, pagan diana was only one step away from satan, so it was maintained that witches flew on beasts controlled by the devil, or sometimes were carried through the air by the devil or by his demons. a later evolution gives the witch a stick to ride upon. this stick takes several forms. it can be a simple forked twig-forked to indicate duality and thus duplicity, after the m

other times, it was a wolf with burning eyes, a lion, a giant serpent, or a bear that reared up on its hind legs. these visions caused the boy to scream at the top of his lungs, but the moment his mother entered his bedroom, the apparition vanished and things "came right" again- 107. fox, 19. 108. ibid, 20-1. 92 soul flight the most interesting of these apparitions involved a fairy, which to the eyes of the young fox looked like a garden gnome. he described it as "a funny little fellow dressed in brown" that climbed up on his bed with a reassuring smile and pointed to a nearby screen, in which a bright circle of light appeared. within this circle, the mist cleared to reveal the scene of a farm, in bright colors, with all the animals moving as in life. a woman in a blue dress waved her han

an size but insect-like in shape, and are described as giant grasshoppers or giant praying mantises. their eyes sometimes glow with intense red light. they are said to occasionally have sex with human women, and their sexual members are described as hard and ice-cold. 5. reptiles: there is a fifth kind of alien that resembles a humanoid reptile with green scales over its body and large snake-like eyes of a yellow-green color. this type is around eight feet tall, muscular and possessed of great strength, with claws in place of fingers. they are aggressive and violent, and have been connected in some reports with acts of torture. they sometimes rape abductees. chapter nine: ufo abductions 141 6. goblins: a sixth type consists of dwarfish, deformed little beings only a few feet tall, but broa

of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfold word the blasphemy against all gods of men. curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din.176 the reference to the "warrior lord of the forties" needs no explanation. remember, this book was psychically received by crowley in 1904, long before the second world war and the detonation of the atomic bomb in the 1940s

ecame dizzy, his head started to ache, and his forehead above his eyes felt puffy. as he stumbled over to the bed and threw himself across it, his body grew very cold. he reported that the room seemed to grow dark, yet he was still able to see. three men dressed in black appeared, floating about a foot above the surface of the floor. bender felt his body become lighter, and his fear departed. the eyes of the three suddenly lit up as they communicated with him telepathically. vanishing metal talisman informing bender that he had been chosen to receive their revelations, they gave him a piece of metal with which he could summon them if he wished to communicate with them. bender put the piece of metal-which he described as hard, light, and shininginto his "locked box" for the night; it was th

nfluxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united" 7. netzach (victory) divine name: ihvh tzabaoth (lord of hosts) archangelic name: haniel correspondence: venus "the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah, magnificence, from which emanates

TYSON DONALD THE MAGICAL WORKBOOK

f your palms gently over your eyes so that you can feel the warmth on your closed eyelids. draw your hands slowly down as though sliding off a mask. open your eyes, stretch your body, and go about your usual day. commentary it is possible to achieve a considerable degree of success with this exercise. it should be practiced with restraint. in daily life it would be rude to stare directly into the eyes of another person, and would arouse hostility in the mind of that person that would partially block the projection of your will, but a news anchor is especially vulnerable since he or she cannot look away from the camera, and cannot put on a mask of anger or hostility. on the contrary, a person reading the news live must always maintain an open, neutral expression, and this invites the ray of

against the little hollow just above your upper lip, so that the first segment of your finger crosses both lips. take a few moments to listen to the silence as you hold this pose. even if there is noise coming from the street or another room, concentrate on the stillness within the astral temple as you gaze inwardly at the candle burning on the top of the black marble altar. at the same time, the eyes of your body of flesh are directed at the actual flame of the candle on top of your physical altar. you see both, superimposed one on top of the other, but the astral image is clearer. lower your left arm and assume the standing posture. allow your expanded aura to contract to its normal shape close to your skin. take a step backward to the invoking the light 203 eastern edge of the circle an

TYSON DONALD THE POWER OF THE WORD

v'-i-el hebrew: h4'711 enochian: c7-la2l: banner: hvhi polarity: sun tjpe: mercy side: right sex: male element: water quality: cardinal sign: cancer house: fourth direction: south-southeast stone: garnet (red) ifibe: judah apostle: andrew enochian god name: oip enochian senior: aaetpio invoking banishing appearance: slightly built and active, with a domed forehead and prominent narrow chin; small eyes of a deep blue color; pale-white complexion; short, dark-brown hair; large pores; feminine mannerisms. nature: a facade of self-assurance conceals a sensitive and imaginative nature. resourceful, tenacious, loyal, artistic, sympathetic. good memory. loves beautiful things. speaks in a brusque, matter-of-fact way to cover up his uncertainty. very sensitive to mockery. function: the protection

sun ripe: mercy side: right invoking sex: male element: water quality: fixed sign: scorpio house: eighth direction: west banishing stone: jasper (green) dibe: zebulun apostle: thaddeus enochian god name: pdoce enochian senior: arinnap appearance: economical body, lean and muscular, with a narrow waist, his movements are quick and precise. black hair cut short over a round skull; penetrating dark eyes of a blue-black color; a compressed, bloodless mouth; small dimpled chin; small hooked nose; round white ears that lie close to the skull; a very pale face with bluish shadows. nature: passionate, jealous, intense, secretive, subtle, purposehl, and intuitive, with powerful sexual urges. can be brooding and dark at times. gifted with mystical vision. he seldom speaks and almost never laughs. h

rit will obey. some magicians make the mistake of assuming that it is necessary only to voice the name of some powerful spiritual being in order to use the authority of that being. this was the error of the jewish exorcists who went around driving spirits from the possessed in the names of jesus and the apostle paul, until one day the demon in a man they were exorcising looked at them through the eyes of the possessed and said "jesus i know, and paul i know; but who are ye (acts 19:15. we can only imagine the expression on the faces of the exorcists as they stared at one another, an instant before the demon tore their clothes off and beat them to within an inch of their lives, but it surely ranks as one of the most amusing scenes of the bible. assuming the christ-form 1 49 these exorcists

magician assumes the visage of christ "behold the face of your god" the magician tells them, meaning the features of christ that overlay his or her own features. this is the only reason the heavens of the aethers will pay attention to the magician. as a mere human being, the magician is under the authority of the heavens; as the messiah incarnate, the heavens fall under his or her authority. the eyes of god are the sun and moon, the "brightness of the heavens" in astrology, these are called the great lights, to distinguish them from the lesser lights, the planets. many egyptian gods, such as ra, horus, and ptah, possessed the sun and moon for eyes. the sun is the right eye and the moon the left eye of god. the heavens are only fulfilling their appointed function in vexing the earth. what

UNLEASHING THE BEAST

deviations. under the protective cover of "medical nomenclature" and with the "posture of moral outrage" victorian readers "could indulge in this 'medicoforensic' peep-show of sexual hyperaesthesia, paresthesia, aspermia, polyspermia, spermatorrhea, sadism, masochism, festishism, exhibitionism, psychic hermaphroditism, satyriasis and nymphomania."xxxvii among the most sinister perversions, in the eyes of many victorian authors, were those that confused the religious and sensual spheres. british middle and upper class sensibilities of the late 19th century insisted on the proper separation of religion and sexuality: excessive religious celibacy and sexual licentiousness were both considered destructive perversions. only the married life offered the via media between celibacy and licentiousn

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

man was sculptured in relief a figure of horus the child (harpokrates, standing on two crocodiles, holding in his hands figures of serpents, scorpions, a lion, and a horned animal, each of these being a symbol of an emissary or ally of set, the god of evil. above his head was the head of bes, and on each side of him were: solar symbols, i.e, the lily of nefer-tem, figures of ra and harmakhis, the eyes of ra (the sun and moon, etc. the reverse of the stele and the whole of the base were covered with magical texts and spells, and when a talisman of this kind was placed in a house, it was supposed to be directly under the protection of horus and his companion gods, who had vanquished all the hosts of darkness and all the powers of physical and moral evil. many examples of this talisman are to

dawn, and on the right stands the symbol of the rising sun, nefer-temu, and on the left stands thoth. below this are five rows of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and holds typhonic animals and reptiles. above the canopy are the two eyes of ra, each having a pair of human arms and hands. on the right of harpokrates are seker and horus, and on his left the symbol of nefer-temu. on the left and right are the goddesses nekhebet and uatchet, who guard the south of egypt and the north respectively. on the reverse and sides are numerous small figures of gods. this stele represented the power to protect man possessed by all the divi

pell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit. every member of the cat contained a god or goddess, and she was abl

WICCA WITCHCRAFT TODAY

at the cross did so because it had been the instrument of bitter pain and anguish to our lord. can this explanation have been inserted to explain and justify a ceremony of kissing and beating, or of defiling the cross, such as it was alleged that the templars performed? the high history was written about 1220; it seems to show that the then ceremony was old and had a legitimate explanation in the eyes of those who took part in it. the writer was probably a templar priest or someone who knew and approved of their practices, and possibly wished to explain away any rumours which had been spread. it has occurred to me the witches have a rite which involves kissing and then beating an object, with the intention of charging it with power. it is not a cross and they do not speak or think of it as

t it on his own leg, saying 'honi soit qui mal y pense' the mid-victorians, to whom a garter was slightly naughty, made pretty christmas cards of the 'blushing countess; but ladies of those times, and this lady in particular, were hard-boiled; it took more than a garter to make them blush. the king's quickness saved the situation and placed him almost in the position of their incarnate god in the eyes of his more pagan subjects. this was followed by the foundation of an order of twelve knights for the king and twelve for the prince of wales, i.e. twenty-six members in all, or two covens. froissart's words imply that edward perfectly understood the underlying meaning of the garter, for he says 'the king told them it should prove an excellent expedient for uniting not only his subjects one w

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

gymble in the wabe; all mimsy were the borogroves; and the mome raths outgrabe. beware the jabberwock, my son the jaws that bite, the claws that catch! beware the jubjub bird, and shun the frumious bandersnatch! he took his vorpal sword in hand: long time the manxome foe he sought so rested he by the tumtum tree, and stood awhile in thought. and as in uffish thought he stood, the jabberwock, with eyes of flame, came whirring through the tulgey wood, and bumbled as it came! one, two one, two and through and through the vorpal blade went snicker-snack! he left it dead, and with its head he went galumphing back -and hast thou slain the jabberwock? come to my arms, my beamish boyl 0 frabjous day calooh! callay- he chortled in his joy. twas brillig, and the slimy toves did gyre and gamble in th

ess, and hence they forget to think enough about their souls and their god. their motto seems to be money, money, get money, get rich, and be a gentleman. with this sentiment, they fly about in every direction, like a swarm of bees, in search of the treasure that lies so near their hearts. peter jones, or kahkewaquonaby( sacred waving feathers, ojibwe 263 cities the sight of your cities pains the eyes of the red man. but perhaps it is because the red man is a savage and does not understand. there is no quiet place in the white man s cities, no place to hear the leaves of spring or the rustle of insects wings. perhaps it is because i am a savage and do not understand, but the clatter only seems to insult the ears. the indian prefers the soft sound of the wind darting over the face of the po

from the very beginning has been based on one monstrous fallacy! we have been talking purely on a moral level you originally complained that i gave you free will, and raised the whole question as to whether i should have. it never once occurred to you that i had absolutely no choice in the matter. mortal: i am still in the dark! god: absolutely! because you are only able to look at it through the eyes of a moralist. the more fundamental metaphysical aspects of the question you never even considered. mortal: i still do not see what you are driving at. god: before you requested me to remove your free will, shouldn t your first question have been whether as a matter of fact you do have free will? mortal: that i simply took for granted. god: but why should you? mortal: i don t know. do i have

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

s seal is displayed in the duplication of tau, the mark of ink and the mark of blood, a graphic inscripting of the kabbalistic doctrine of the competing forces of holiness and impurity, ten emanations on the right and ten emanations on the left. abulafia thus concludes his exposition with the admonition: know that the knowledge of the emanation of the left side is a deep knowledge hidden from the eyes of the great kabbalists who received the true tradition in the secrets of torah and the order of the emanation of the right side to the point that most of them do not pay attention to this. but a few of them who go more deeply have inquired, investigated, and expounded well. until the correct order arose in their hands with respect to that which emanates from the emanator, level after level

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