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the balance of the universe. with this you may see a deeper concept on the difference between performing a ritual and a spell. rituals allow energies to manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, grea

ate: lay-oh-lahm ah-men meaning: the meaning of the words that are vibrated at the first part of the l.b.r.p.,the qabalistic cross, are as follows: atah -thine malkuth -kingdom vih-g' boo-rah -power vih-g' doo-lah -glory lih-oh-lahm -forever amen -so be it. with all of these words put together it forms the prayer: for thine is the kingdom and the power and the glory forever. amen."does this sound familiar? it should, for it is derived from one of the oldest prayers in the bible. you will find this same phrase found at the end of the lord's prayer. the word amen in hebrew translates into "so be it."amen is a notarikon. a notarikon is made by taking the first letter of each word of a sentence and forming a new word. amen is taken from the phrase: el melech neheman, which means "god is our fa

"numb" will be glad to know that over a long period of 89 performing the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. this exercise involves a method to help the aspiring occultist be able to become familiar and aware of the archetypal energies found in the mystical tarot. it allows one to be open to the symbolism as well as the occult powers they wield. in daily use this simple method helps develop one's visualization and basic scrying abilities. meditating with the major arcana can bring forth many helpful energies into one's life. this meditation is also helpful in that it is a prerequisit

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

don. conspicuous above all is the name father (see suppl. in the edda, alfod'r (siem. 46' 88* 154^ sn. 3. 11. 17, herfa&ir, herja fad'ir, valfa&ir are applied to osinn as the father of all gods, men and created things. such compounds are not found in the other dialects, they may have sounded heathenish; though the as. could use feeder alwealda, beow. 630, and the idea of god as father became more familiar to the christians than to heathens. the ohg. altfatar= grandfather, 0. i. 3, 6. as. ealdfteder, beow. 743. 1883, i have nowhere seen applied to god. as the greeks coupled together zei? tran^p, esp. in the voc. zev ttcitep, and the romans jupiter, diespiter, dispiter, mars pater^ as well as atj/jl^ttjp, aajnatrjp, terra mater, so the lettons bestow on almost every goddess the epithet mahtc

the catluilic priest also uses conficcre, im-jiotc for consecrare (ciesar. heisterbac. 9, 27; compare the' alicpiid i)lus novi facere' in burcard of worms 10, 16 and p. 193. the lat. cujcre signified the slaughtering of the victim' 7ui-opl'er, strictly, conciliatory offerings; but as these were generally identical witli .s/f rf-opfer, sin-offerings, i have used the latter expression, as short and familiar. tiians. 42 worship. game killed, the enemy conquered (see suppl, a firstling of the cattle born, or grain harvested, tlie gift-bestowing god had a first right to a part of the food, drink, produce, the spoils of war or of the chase (the same idea on which tithes to the church were afterwards grounded. if on the contrary a famine, a failure of crops, a pestilence had set in among a people

proceed both the bitterest foes and the warmest partizans of innovation^ the collection of the letters of boniface has a passage lamenting the confusion of christian and heathen rites, into which foolish or reckless and guilty priests had suffered themselves to fall^ this might have been done in blameless ignorance or from deliberate purpose, but scarcely by any men except such as were previously familiar with heathenism. even the ;n"orse priesthood is but very imperfectly delineated in the eddas and sagas. a noteworthy passage in the ynglingasaga cap. 2 which regards the ases altogether as colonists from asia, and their residence asgard as a great place of sacrifice, makes the twelve principal ases sacrificial priests (hofgogar: skyldu jjeir rasa fyrir biobum ok domum manna 1 milli (they

es of the germani, to maintain the notion that, sunk in a stolid fetishism, they cast themselves down before logs and puddles, and paid to them their simple adoration? the opinion of c?esar^ who knew the germans more superficially than tacitus a hundred and fifty years later, cannot be allowed to derogate from the truth. he wants to contrast our ancestors with the gauls, with whom he had had more familiar converse; but the personifications of the sun, fire, and the moon, to which he limits the sum total of their gods, will hardly bear even a forced' interpretatio eomana. if in the place of sun and moon we put apollo and diana, they at once contradict that deeply rooted])eculiarity of the teutonic way of thinking, which conceives of the sun as a female, and of the moon as a male being, whic

(1, 16. 17; i cannot indicate the latin authority from which no doubt he drew this^ if the supposition be allowed, and it seems both a justifiable and almost a necessary one, that, from the first century and during the six or eiglit succeeding ones, there went on an uninterrupted transfer of the above-mentioned and a few similar latin names of gods to domestic deities of gaul and germany, and was familiar to all the educated; we obtain by this alone the solution of a remarkable phenomenon that has never yet been satisfactorily explained: the early diffusion over half europe of the heathen nomenclature of the days of the week. these names are a piece of evidence favourable to german heathenism, and not to be disregarded. the matter seems to me to stand thus^ from egypt, through the alexandr

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

t, if an old women had an immaculate house, it was claimed she had faerie help- and so by implication was consorting with the devil. under torture, even the innocent would admit to the vile deeds suggested by their inquisitors. many of the confessions now appear to be remarkably uniform and come straight from the pages of the works on demonology, with which the members of the inquisition would be familiar. simple village circle dances performed at the time of the full moon and the old rituals performed to bring fertility to both fields and people- with a figure dressed as the horned god and couples making love in the fields or leaping over a bonfire- became all too easily translatable into evidence of satanic covens. although the last person executed for witchcraft in england was alice mol

of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in an area where there are few others who share your interests. many witches like myself choose to practise alone, drawing in my family and close friends to c

our nose, inhaling the light. hold it for a count of 'one and two and three' and slowly exhale darkness through your mouth* let the circle of light expand and enfold you so that you are bathed in the light. you may find it easier at this point to close your eyes and to see the light with your inner vision* within the sphere of light, allow the goddess form to build up quite naturally. it may be a familiar figure or a composite of many different female power icons of beauty, wisdom and grace. she may be old, young, wise or challenging, according to the qualities you are attracting to meet your as yet, perhaps, unformulated needs. in different meditations you may see different goddesses and so adapt the charge accordingly to emphasise particular strengths and qualities they evoke* let words

till drinks one after the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to represent the triple goddess. you can place crystals

ABRAMELIN1

fact, it is perhaps as well here to remark that in french tu, thou, is only used between very intimate friends and relations, between husband and wife lovers, etc; while vous, you, is the more usual mode of address to the world in general. again, in sacred books, in prayers, etc, vous is used, where we employ "thou" as having a more solemn sound than tu. hence the french verb tutoyer= to be very familiar with, to be on extremely friendly terms with any one, and even to be insolently familiar. this first book contains advice concerning magic, and a description of abraham s travels and experiences, as well as a mention of the many marvellous works he had been able to accomplish by means of this system of sacred magic. the second and third books (which really contain the magic of abra-melin

of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. caglios

une; and in this book can be read in detail even to the very least thing which i have done. but here, as i have aforesaid, i will describe only the most remarkable. up till now i have healed of persons of all conditions, bewitched unto death, no less than 8413, and belonging unto all religions, without making an exception in any case. i gave unto mine emperor sigismond,33 a very clement prince, a familiar spirit of the second hierarchy, even as he commanded me, and he availed himself of its services with prudence. he wished also to possess the secret of the whole operation, but as i was warned by the lord that it was not his will, he contented himself with what was permitted, not as emperor, but as a private person; and i even by means of mine art facilitated his marriage with his wife; an

ABRAMELIN2

t the lamp if it be (by that time) extinguished; and wearing the same robe of mourning as of the day before, prostrate with your face towards the ground, you shall humbly pray unto and supplicate the lord that he may have pity on you, and that he may deign to fulfil your prayer; that he will grant unto you the vision of his holy angels, and that the elect spirits may deign to grant unto you their familiar converse. and thus shall ye pray unto the utmost degree that shall be possible unto you, and with the greatest fervour that you can bring into action from your heart, and this during the space of two or three hours. then quit the oratory, returning thither at midday for another hour, and equally again in the evening; then you shall eat after the manner aforesaid, and go to rest. understan

tor. in one word, you shall be received by him with such affection that this description which i here give unto you shall appear a mere nothing in comparison. now at this point i commence to restrict myself in my writing, seeing that by the grace of the lord i have submitted and consigned you unto a master so great that he will never let you err. observe that on the third day you should remain in familiar conversation63 with your guardian angel. you should quit the oratory for a short time in the afternoon, remaining without about an hour; then for the rest of the day you shall remain therein, receiving from the holy angel distinct and ample information regarding the evil spirits and the manner of bringing them into submission, carefully writing down and taking notes of all these matters

he wand, and take the oath upon that wand. the demand of the second day. the eight sub-princes being invoked, you shall make unto them the same demand and the same admonition which you have (already) made unto the four sovereign princes. and further you shall request from these four, that is to say, from oriens, paimon, ariton, and amaimon; that each of them shall assign and consign unto you your familiar spirit, which from the day of your birth they are compelled to give unto you. these will be given and 7 the sacred magic 72 furnished unto you with their dependants and will afterwards obey you. it is for you to demand from these the other spirits which you may wish to have; but seeing that they be infinite in number, and one more skilful in service than another, one for one matter, anoth

e a selection of the spirits whom you wish, and you shall put outside upon the terrace a written list of their names for the eight sub-princes (to see, and you shall require from these (latter) the oath, as you did from the four superior princes, that the following morning they shall have to appear before you together with all the spirits whose names you shall have given in writing, and also your familiar spirits. the demand of the third day. the eight sub-princes having presented all the spirits as you have directed them, you shall command that astarot82 with all his following shall appear visibly in the form which the angel shall have prescribed unto you; and immediately you shall see a great army, and all under the same form. you shall propound unto them the same demand, which you have

in the aforesaid manner. and thus shall you observe this method with the four other sub-princes;90 but first of all convoke them with their common servitors, and make them swear upon the common signs, then amaimon and ariton together, and finally each one apart, as in the first case.91 and when you have put back all the symbols into their proper place, request from each of these last four92 your familiar spirit, and make them repeat its name, which you shall at once write down, together with the time during which they shall be obliged to serve you. then you shall propound unto them the signs of the fifth chapter of the third book;93 and shall make them not only swear upon these symbols (collectively, but also each one (separately, that from this time forward he will observe duly and with

ABRAMELIN3

other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third book consist solely of squares of letters, which may be roughly divided into four

in the original ms. the letters in the squares are roman capitals. in some few instances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute the operations of this chapter (d) take the symbol in your hand, place it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will evidently be applicable to many of the chapters (e) no. b is a square of c f squares, and is a complete specimen of double ac

l e s i o f i r e d e m m a l e m (3) e k d i l u n k l i s a t u d i n a n a l i s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you require (in the second book, the remarks given concerning this chapter are evidently far more applicable to the third chapter, and i have therefore given them there instead of here (e) no. b is an acrostic of c f squares. allup from hebrew alup= a doctor, teacher

m i r t e a t i o r a n t g a a g t n a r o i t a e t r i m v a s a g o m r e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is a

p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f squares taken from a square of g e squares. gilionin= chaldaic glivnim= mirrors (5) n e g o t e r a s o g a r a g o m a r e t o g e n (6) n a s i a p i s s i p a i s a n (7) g o h e n o r a r e h a s a h e r a r o n e h o g (8) a d m o n d m o n (9) l e l e h e l

ADDTLS

h side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

the existing english words which we employ. however, these words are very few; and, if the definitions which i propose to give you are carefully studied, they should present no difficulty (12) having now understood that yoga is the essence of all phenomena whatsoever, we may ask what is the special meaning of the word in respect of our proposed investigation, since the process and the results are familiar to every one of us; so familiar indeed that there is actually nothing else at all of which we have any knowledge. it *is* knowledge. what is it we are going to study, and why should we study it (13) the answer is very simple. all this yoga that we know and practice, this yoga that produced these ecstatic results that we call phenomena, includes among its spiritual emanations a good deal o

of all sense by the mistaken and malignant ingenuity of the pious hindu. he has interpreted the word 'control' as meaning compliance with certain fixed proscriptions. there are quite a lot of prohibitions grouped under the heading of yama, which are perhaps quite necessary for the kind of people contemplated by the teacher, but they have been senselessly elevated into universal rules. everyone is familiar with the prohibition of pork as an article of diet by jews and mohammedans. this has nothing to do with yama, or abstract righteousness. it was due to the fact that pork in eastern countries was infected with the trichina; which killed people who ate pork improperly cooked. it was no good telling the savages that fact. any way, they would only have broken the hygienic command when greed o

the practices you will find, if you are doing them properly, that you are hearing sounds which you never heard before in your life. you become hypersensitive. and as you have five external batteries bombarding you, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of infinitesimal movements of light in the darkness, of elusive sounds in the quiet. they will have soothed you and pleased you; it will never have occurred to you that these changes could each one be felt as a pang. but, even in

upied with matters of interest. you will begin to fidget, to itch, to cough. possibly your breathing will begin to play tricks upon you. all these symptoms must be repressed. the process of repressing them is extremely difficult; and, like all other forms of repression, it leads to a terrific exaggeration of the phenomena which it is intended to repress. 16. there are quite a lot of little tricks familiar to most scientific people from their student days. some of them are very significant in this connection of yoga. for instance, in the matter of endurance, such as holding out a weight at arm's length, you can usually beat a man stronger than yourself. if you attend to your arm, you will probably tire in a minute; if you fix your mind resolutely on something else, you can go on for five mi

(in the manner recommended in liber resh) four times daily, and he shall salute the moon on her appearance with the mantra gayatri. the best way is to say the mantra instantly one sees the moon, to note whether the attention wavers, and to repeat the mantra until it does not waver at all. he should also practise assiduously liber iii. vel jugorum. the essence of this practice is that you select a familiar thought, word or gesture, one which automatically recurs fairly often during the day, and every time you are betrayed into using it, cut yourself sharply upon the wrist or forearm with a convenient instrument. there is also a practice which i find very useful when walking in a christian city- that of exorcising (with the prescribed outward and downward sweep of the arm and the words 'apo

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

t be aromatized and mellowed with other herbs. chief among these is the gracious melissa, of which the great paracelsus thought so highly that he incorporated it as the preparation of his ens melissa vitae, which he expected to be an elixir of life and a cure for all diseases, but which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

occult force and use it to their own advantage, and to the advantage of humanity as was the original intent. the raising of the cone of power through the circle dancing is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the importance of the male element of telluric power, generally prefer to give the greater honour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the

and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sum

ic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions; research upon the etymology of both lovecraft's and crowley's respective literature enables the occultist to discover the ancient names and numbers for much of his own, familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on the doorstep" in which he refers to a cult leader from england who had established a covenstead of sorts in new york. in that story, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange

have given thee, by the seals and the names herein. seek ever to hold back the powers of the cults of the ancient worship, that they might not grow strong on their blood, and on their sacrifice. by their wounds shall ye know them, and by their smell, for they are not born as men, but in some other fashion; by some corruption of seed or spirit that has given them other properties than those we are familiar with. and they like the dark places best; for their god is a worm. ia! shadduya ia! barra! barra! ia kanpa! ia kanpa! ishnigarrab! ia! nngi ia! ia! the stars grow dim in their places, and the moon pales before me, as though a veil were blown across its flame. dog-faces demons approach the circumference of my sanctuary. strange lines appear carved on my door and walls, and the light from t

ALEISTER CROWLEY BOOK OF LIES

s are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the

aries, a martial sign; while the title suggests war. the ants are chosen as small busy objects. yet he, being a holy letter, raises the beginning of the chapter to a contemplation of the pentagram, considered as a glyph of the ultimate. in line 1, being is identified with not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and c

these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the

m glad that laylah is afar; no doubt clouds love. book of lies get any book for free on: www.abika.com 120 [124] commentary( nu-zeta) the title of the chapter suggest the two in one, since the ornithorhynchus is both bird and beast; it is also an australian animal, like laylah herself, and was doubtless chosen for this reason. this chapter is an apology for the universe. paragraphs 1-3 repeat the familiar arguments against reason in an epigrammatic form. paragraph 4 alludes to liber legis i, 52 "place" implies space; denies homogeneity to space; but when "place" is perfected by "t"-as it were, yoni by lingam -we get the word "placet, meaning "it pleases. paragraphs 6 and 7 explain this further; it is necessary to separate things, in order that they might rejoice in uniting. see liber legis

but when "place" is perfected by "t"-as it were, yoni by lingam -we get the word "placet, meaning "it pleases. paragraphs 6 and 7 explain this further; it is necessary to separate things, in order that they might rejoice in uniting. see liber legis i, 28-30, which is paraphrased in the penultimate paragraph. in the last paragraph this doctrine is interpreted in common life by a paraphrase of the familiar and beautiful proverb "absence makes the heart grow fonder (ps. i seem to get a subtle after-taste of bitterness (it is to be observed that the philosopher having first committed the syllogistic error quaternis terminorum, in attempting to reduce the terms to three, staggers into non distributia medii. it is possible that considerations with sir wm. hamilton's qualification (or quantifica

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

triune energy. it is thus the formula of a manvantara, or period of manifested existence, which alternates with a pralaya, during which creation is latent. analysed qabalistically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spirit who begets god in flesh upon the virgin, according to the formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. i

atal force" at a time when he had not read any of eliphas levi's works. the motive of this play is a magical operation of a very peculiar kind. the formula which aleister crowley supposed to be his original idea is mentioned by levi. we have not been able to trace it anywhere else with such exact correspondence in every detail. 4. aleister crowley found a certain quarter of paris incomprehensibly familiar and attractive to him. this was not the ordinary phenomenon of the "deja vu, it was chiefly a sense of being at home again. he discovered long after that levi had lived in the neighbourhood for many years. 5. there are many curious similarities between the events of eliphas levi's life and that of aleister crowley. the intention of the parents that their son should have a religious career

tretch of road in a flat and desolate district. he remembers ridiculous incidents, such as often happen at suppers when the conversation takes a turn such that its gaiety somehow strikes to the soul, and one receives a supreme revelation which is yet perfectly inarticulate. he has forgotten his marriage and its tragic results<familiar to him since 1898, he has never been able to commit it to memory, although the plagiarism which fate has been shameless enough to perpetrate in this present life, would naturally, one might think, reopen the wound. there is a sense which assures us intuitively when we are running on a scent breast high. there is an "oddness" about the memory which is somehow annoying. it gives a feeling o

e physical compulsion of the sword, it is probable that the circle would have been broken. as it was, the affair fortunately terminated in nothing more serious than the destruction of the culprit. however, there is no doubt that an assemblage of persons who really are in harmony can much more easily produce an effect than a magician working by himself. the psychology of "revival meetings" will be familiar to almost every one, and though such 73 meetings<ceremonial, equinox i, ix "energized enthusiasm, and equinox iii, l. liber xv, ecclesiae gnosticae catholicae cannon missae. the "revival meetings" here in question were deliberate exploitations of religious hysteria> are the foulest and most degraded rituals of black magic, the laws

r fools in the world. he accordingly wrote a song, and produced the desired result. this is the most notorious example of recent times of the power exerted by a barbarous name of evocation. a few words may be useful to reconcile the general notion of causality with that of magick. how can we be sure that a person waving a stick and howling thereby produces thunderstorms? in no other way than that familiar to science; we note that whenever we put a lighted match to dry gunpowder, an unintelligibly arbitrary phenomenon, that of sound, is observed; and so forth. we need not dwell upon this point; but it seems worth while to answer one of the objections to the possibility of magick, chosing one which is at first sight of an obviously "fatal" character. it is convenient to quote verbatim from t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

sential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secret of practical magick. there is thus no connection with the a'.a. system and the tree of life. of course, there are certain analogies. your suggested method of study: you hav

guage being inadequate to reveal such mysteries, about the necessity of constructing a new language to explain a new system of thought; of course i know that this had to be done in the case of chemistry, of higher mathematics, indeed of almost all technical subjects; but i feel that you have some other, deeper explanation in reserve. after all, most of what i am seeking to learn from you has been familiar to many of the great minds of humanity for many centuries. indeed, the qabalah is a special language, and that is old enough; there is not much new material to fit into that structure. but why did they, in the first place, resort to this symbolic jargon" you put it very well; and when i think it over, i feel far from sure that the explanation which i am about to inflict upon you will sati

much worse, i cannot see that to call evil "illusion" helps us at all. when the christian scientist hears that his wife has been savagely mauled by her peke, he has to smile, and say that "there is a magic without tears get any book for free on: www.abika.com 72 claim of error" not good enough. n. it has taken a long while to clear the ground. that i did not expect; the above propositions are so familiar to me, they run so cleanly through my mind, that, until i came to set them down in order, i had no idea what a long and difficult business it all was. still, it's a long lane, etc. we have seen that "two (or "many) are 20* i have discussed this and the following points very fully in book 4 part i, pp. 63-89 21 "vision" is a dreadfully bad word for it "trance" is better, but idiots always

as overwhelmed the faith and magic without tears get any book for free on: www.abika.com 102 hope of the christians (they never possessed any charity to overwhelm) with a demonstration of the sorrow, transitoriness and cruel futility of the universe. a vast wave of pessimism has engulfed the fortress of mansoul. it was indeed a deadly blow to the adepts of the white school when science, their own familiar friend in whom they trusted, lifted up his heel against them. it was in this conjuncture that the yellow adepts sent forth into the western world a messenger, helena petrowna blavatsky, with the distinct mission to destroy, on the one hand, the crude schools of christianity, and, on the other, to eradicate the materialism from physical science. she made the necessary connection with edwar

ego nec metas rerum nec tempora pono; imperium sine fine dedi" as vergil, that mighty seer and magician of rome at her perihelion says in his first book of the aenead (vergil whose every line is also an oracle, the leaves of his book more sacred, more significant, more sure than those of the cumaean sibyl) these powers move in dimensions of time and space quite other than those with which we are familiar. their values are incomprehensible to us. to a secret chief, wielding this weapon "the nice conduct of a clouded cane" might be infinitely more important than a war, famine and pestilence such as might exterminate a third part of the race, to promote whose welfare is the crux of his oath, and the sole reason of his existence! but who are they? since they are "invisible" and "inaccessible"

ALEISTER CROWLEY MEDITATION

sts of non-killing, truthfulness, non-stealing, continence, and non-receiving of any gift. in the buddhist system "sila "virtue" is similarly enjoined. the qualities are, for the layman, these five: thou shalt not kill. thou shalt not steal. thou shalt not lie. thou shalt not commit adultery. thou shalt drink no intoxicating drink. for the monk many others are added. the commandments of moses are familiar to all; they are rather similar; and so are those given by christ<talmud> in the "sermon on the mount" some of these are only the "virtues" of a slave, invented by his master to keep him in order. the real point of the hindu "yama" is that breaking any of these would tend to excite the mind. subsequent theologians h

o into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his masterly treatment of the identity of the three reciprocating paths of daleth, teth, and pe, is one of the most wonderful passages i

self, is one of the most sublime passages in this class of literature. peter, peter, pumpkin eater, had a wife and couldn't keep her. he put her in a peanut shell; then he kept her very well. this early authentic text of the hinayana school of buddhism is much esteemed even to-day by the more cultured and devoted followers of that school. the pumpkin is of course the symbol of resurrection, as is familiar to all students of the story of jonah and the gourd. peter is therefore the arahat who has put an end to his series of resurrections. that he is called peter is a reference to the symbolizing of arahats as stones in the great wall of the guardians of mankind. his wife is of course (by the usual symbolism) his body, which he could not keep until he put her in a peanut shell, the yellow rob

ind; so passion hath the power to break into an unreflecting mind. a well-thatched house is proof against the fury of the rain and wind; so passion hath no power to break into a rightly-ordered mind. let then the student practise observation of those things which normally would cause him emotion; and let him, having written a careful description of what he sees, check it by the aid of some person familiar with such sights. surgical operations and dancing girls are fruitful fields for the beginner. in reading emotional books such as are inflicted on children, let him always endeavour to see the event from the standpoint opposite to that of the author. yet let him not emulate the partially emancipated child who complained of a picture of the colosseum that "there was one 95 poor little lion

ALEISTER CROWLEY TAO TEH KING

altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that th

of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly familiar, and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent application of the qabalistic keys eventually unlocked his treasure-house. i was able to explain to myself his teachings in

and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent application of the qabalistic keys eventually unlocked his treasure-house. i was able to explain to myself his teachings in terms of familiar systems. this achievement broke the back of my sphinx. having once reduce lao tze to qabalistic form, it was easy to translate the result into the language of philosophy. i had already done much to create a new language based on english with the assistance of a few technical terms borrowed from asia, and above all by the use of a novel conception of the idea of number and algebraic and ar

ALEISTER CROWLEY THE LOST CONTINENT

ary wealth of adjectives, most of them meaningless, as attached to no noun ideas, and a great quantity of abstract nouns such as 'liberty 'progress, without which no refined inhabitant could consider a sentence complete. he would introduce them into a discussion on the most material subjects "the immoral snub-nose "the unprogressive teeth "lascivious music "reactionary eyebrows--such were phrases familiar to all "to eat again, to sleep again, to work again, to find the light--that is liberty, that is progress" was a proverb common in every mouth. the religion of the people was protestant christianity in all essentials, but with an even closer dependence upon god. they asserted its formulae, without attaching any meaning to the words, in a manner both reverent and passionate. sexual life wa

virtues of the liquid and the solid zro, so a fiery state might be produced which would so impregnate their bodies as to make them 'mates of the aether. this school held that fiery zro already existed in nature "in the heart of the living atla, and asserted that those who died by absorption into atla passed straight to venus. many of them therefore tried hard to obtain messages from that planet. familiar with newton's first law of motion, they further held it possible to prepare zro in such a state that a current of it could never be deflected or dissipated, and so, if it could be made in sufficient quantity, a bridge to venus might be built by which they might travel. they therefore tunneled through the planet, as previously explained, to have a sort of cannon for the zro. but as their s

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ar. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these questions, and remain in the simplicity of this her own book. al i,2 "the unveiling of the company of heaven" the old comment 2. this book is a new revelation, or unv

describe physical states of a totally different order; and, while the heat of a body may be regarded as an inherent property of its own, our measure of that heat in no way concerns it. we use instruments of science to inform us of the nature of the various objects which we wish to study; but our observations never reveal the thing as it is in itself. they only enable us to compare unfamiliar with familiar experiences. the use of an instrument necessarily implies the imposition of alien conventions. to take the simplest example: when we say that we see a thing, we only mean that our consciousness is modified by its existence according to a particular arrangement of lenses and other optical instruments, which exist in our eyes and not in the object perceived. so also, the fact that the sum o

ads to excision and destruction "direful" because ra-hoor-khuit is a "god of war and vengeance" see cap. iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue one of the most powerful means, and one of th

a man's delusion that he is a teapot. these two examples may give some idea to the reader of the light which mystical attainment throws upon the details of the working of the human mind. further developments of this vision emphasized the identity between the universe and the mind. the search for similes deepened. i had a curious impression that the thing i was looking for was somehow obvious and familiar. ultimately it burst upon me with fulminating conviction that the simile for which i was seeking was the nervous system. i exclaimed "the mind is the nervous system" with all the enthusiasm of archimedes, and it only dawned on me later, with a curious burst of laughter at my naivete, that my great discovery amounted to a platitude. from this i came to another discovery: i perceived why pl

e hour of our terrestrial measure did i gather the harvest of an aeon, and in ten lives i could not declare it "de quibusdam mysteriis, quae vidi "yet even as a man may set up a memorial or symbol to import ten thousand times ten thousand, so may i strive to inform thine understanding by hieroglyph. and here shall thine own experience serve us, because a token of remembrance sufficeth him that is familiar with a matter, which to him that knoweth it not should not be made manifest, no, not in an year of instruction. here first then is one amid the uncounted wonders of that vision: upon a field blacker and richer than velvet was the sun of all being, alone. then about him were little crosses, greek, overrunning the heaven. these changed from form to form geometrical, marvel devouring marvel

ALEISTER CROWLEY THE QABALAH

f the adept to the first form of the problem is for the hindu thou art that (see previous chapter, the yogi; for the qabalist malkuth is in kether, and kether is in malkuth, or that which is below is like that which is above or simply yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer h (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given by

ALEISTER CROWLEY THE SWORD OF SONG

here for the rest of our lives; then, with the prettiest humour in the world takes the cue of his father s absurdity, and actually plays it on his enemy. edgar s leg is not so easily pulled( how long have you been a sectary astronomical? ll. 169, 170) and the bastard hero, taking alarm, gets right down to business. in scene iii. we find lear s senile dementia taking the peculiarly loathesome form familiar to alienists this part of my subject is so unpleasant that i must skim over it; i only mention it to show how anxious shakespeare is to show his hidden meaning, otherwise his naturally delicate mind would have avoided the depiction of such phenomena. all this prepares us for scene iv, in which we get a glimpse of the way lear s attendants habitually behave. oswald, who treats lear through

. whatever physiology may say, it is at least clear that if this state is accompanied with an intense and passionles bliss beyond anything that the normal man can conceive of, and unaccompanied with the slightest prejudice to the mental and physical health, it is most highly desirable. and to the scientist is presents a magnificent field of research. not from any of those planets with which he is familiar, and, lord of his own system, cannot trace the course or divine the cause of the accident which has disturbed him. and he will accept this ignorance as a proof of how well his own system is going, since he no longer receives shocks from it. a. c. 3 hallucination especially is to be feared. light-headedness from want of food is quite sufficient explanation for many mystic raptures. i do no

y we seek by the study of cerebral disease to trace the genesis of the phenomena which are supposed by some physicists who have strayed into biological fields to justify them in announcing the discovery of telepathy and a belief in ghosts. to talk of cerebral disease as the characteristic of one who merely differs from you (and that because he has more knowledge than yourself) is itself a symptom familiar to alienists (i may say i hold no brief for professor lodge, here attacked. i am not even interested in any of his results, as such of them as i am acquainted with deal with objective and trivial phenomena) of course, as long as what darwin called variation is called disease by professor ray lankester, we shall (if we accept his views, 1 see note p. 98 science and buddhism 101 and it will

ALEISTER CROWLEY EQ I 5

adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yogi; for the qabalist "malkuth is in kether, and kether is in malkuth" or "that which is below is like that which is above" or simply "yod (the foundation of all letters having the number 10, symbolising malkuth) the answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ.8 for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer "h (the letter alike of mother and daughter in ihvh. see liber 418 for lengthy disquisition on this symbolic basis. the answer of the adept to the third form of the problem is given by

devil is quoting holy writ" i'll risk a bob that he would rather be the devil! aleister crowley_ x-rays on ex-probationers rats leave sinking ships; but you cannot be sure that a ship will sink because you see a rat running away from it. the captain may have given orders about it_ persecution is like keating's powder. it does not injure the most delicate skin, but it removes all vermin "mine own familiar friend in whom i trusted lifted up his heel against me- and then i saw it was the hoof of an ass. perdurabo. 142 the vampire i dream in strange laughterless mazes; i wake at the set of the sun; all poppied the paean of praise is that lives on the lives it has won. and crimson grow cheeks that are ashen, and gold gleam the locks that are grey, for i live- and bright blood is my passion, ho

ALEISTER CROWLEY EQUINOX EQ I 1 2

ike a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood

she lies alone amid the kine.(bring gold and frankincense and myrrh! the straw is fragrant as with wine.(o holy spirit shadow her! lieut.-col. gormley writes:"the hymns ordinarily used in churches for devotional purposes are 'no doubt excellent in their way, but it can scarcely be said, in the case of many of them, that they are of much literary merit, and some of them indeed are little above the familiar nursery rhymes of our childhood; it is therefore somewhat of a relief and a pleasure to read the volume of hymns to the virgin mary which has just been published by messrs. burns and oats. these hymns to the virgin mary are in the best style, they are devotional in the highest degree, and to roman catholics, for whom devotion to the virgin mary forms so important part of their religious b

ALEISTER CROWLEY EQUINOX EQ I 2 3

she lies alone amid the kine (bring gold and frankincense and myrrh) the straw is fragrant as with wine (o holy spirit shadow her" lieut.-col. gormley writes "the hymns ordinarily used in churches for devotional purposes are no doubt excellent in their way, but it can scarcely be said, in the case of many of them, that they are of much literary merit, and some of them indeed are little above the familiar nursery rhymes of our childhood; it is therefore somewhat of a relief and a pleasure to read the volume of hymns to the virgin mary which has just been published by messrs. burns and oats. these hymns to the virgin mary are in the best style, they are devotional in the highest degree, and to roman catholics, for whom devotion to the virgin mary forms so important a part of their religious

ALEISTER CROWLEY EQUINOX EQ I 2

actices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be

sis from the paper written by the v.h. fra. i.a. 5 degree= 6 square 163 a. a. publication in class c. issued by order: d.d.s. 7 degree= 4 square praemonstrator o.s.v. 6 degree= 5 square imperator n.s.f. 5 degree= 6 square chancellarius 164 a note on genesis prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book "777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal- whether to enjoy his earned reward, or to perform the work of the brotherhood in other lan

garden no flower was fairer than this exquisite discourse; i beg my readers to pluck it and lay it in their hearts. it should be studied in connection with the book "777" and with the sepher sephiroth, a magical dictionary of pure 165 number which was begun by the author of this essay, carried on by myself, and now about to be published as soon as the ms. can be prepared. the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit from the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exalting the consciousness from ruach to nesc

ALEISTER CROWLEY EQUINOX EQ I 3 3

he gives us the portrait of a man in a frock-coat, so within the book we have the 311 muse in a dress-improver and a bond street hat. never mind; even those who dislike the poetry may love to puzzle out the meaning. detailed criticism is here impossible for lack of two illusions, time and space! i will only add that i was profoundly interested in the final book "the king's dole" no mystic who is familiar only with christian symbolism can afford to neglect this ritual. vale, frater! a. c. the cleansing of a city. greening and co. 1"s" net "wherefore i say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and to warn women against the per

ALEISTER CROWLEY EQUINOX EQ I 3

t suppose them, contain the proof, even though it were nothing but their infinite expansion, of his hunger for the infinite; only, it is a taste which often loses its way. one might take a proverbial metaphor "all roads lead to rome" and apply it to the moral world: all roads lead to reward or punishment; two forms of eternity. the mind of man is glutted with passion: he has, if i may use another familiar phrase, passion to burn. but this unhappy soul, whose natural depravity is equal to its sudden aptitude, paradoxical enough, for charity and the most arduous virtues, is full of paradoxes which allow him to turn to other purposes the overflow of this overmastering passion. he never imagines that he is selling himself wholesale: he forgets, in his infatuation, that he is matched against a

hing miraculous, absolutely nothing but the natural in a superabundant degree. the brain and the organism upon which hashish operates will only give their ordinary and individual phenomena, magnified, it is true, both in quantity and quality, but always faithful to their origin. man cannot escape the fatality of his mortal and physical temperament. hashish will be, indeed, for the impressions and familiar thoughts of the man, a mirror which magnifies, yet no more than a mirror. here is the drug before your eyes: a little green sweet-meat, about as big as a nut, with a strange smell; so strange that it arouses a certain revulsion, and inclinations to nausea_ as, indeed, any fine and even agreeable scent, exalted to its maximum strength and (so to say) density, would do. allow me to remark i

ower, gracefulness and its seduction, eloquence and its achievements, all these ideas soon present themselves to correct that thoughtless ugliness; then they come as consolers, and at last as the most perfect courtiers, sycophants of an imaginary sceptre. concerning love, i have heard many persons feel a school-boy curiosity, seeking to gather information from those to whom the use of hashish was familiar, what might not be this intoxication of love, already so powerful in its natural state, when it is enclosed in the other intoxication; a sun within a sun. such is the question which will occur to that class of minds which i will call intellectual gapers. to reply to a shameful sub-meaning of this part of the question which cannot be openly discussed, i will refer the reader to pliny, who

ntimely 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, and the weeds in the depths of the sea. but enough_ becom

ALEISTER CROWLEY EQUINOX EQ I 4 2

r of the hasheesh influence. my first emotion was one of uncontrollable terror- a sense of getting something which i had not bargained for. that moment i would have given all i had or hoped to have to be as i was three hours before. no pain anywhere- not a twinge in any fibre- yet a cloud of unutterable strangeness was settling upon me, and wrapping me impenetrably in from all that was natural or familiar. as i heard once more the alien and unreal tones of my own voice, i became convinced that it was some one else who spoke, and in another world. i sat and listened; still the voice kept speaking. now for the first time i experienced that vast change which hasheesh makes in all measurements of time. the first world of the reply occupied a period sufficient 246 for the action of a drama; the

nction. when i woke it was morning- actually morning, and not a hasheesh hallucination. the first emotion that i felt upon opening my eyes was happiness to find things again wearing a natural air. yes; although the last experience of which i had been conscious had seemed to satisfy every human want, physical or spiritual, i smiled on the four plain white walls of my bed- chamber, and hailed their familiar unostentatiousness with a pleasure which had no wish to transfer itself to arabesque or rainbows. it was like returning home from an eternity spent in loneliness among the palaces of strangers. well may i say an eternity, for during the whole day i could not rid myself of the feeling that i was separated from the preceding one by an immeasurable lapse of time. in fact, i never got wholly

, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as twice in an hour (though i have no way of judging accurately, from the singular properties of the hasheesh time, when the mind returns for an exceedingly brief space to perfect consciousness, and views all objects in their familiar light. awaking on the morrow after a succession of vague and 259 delicious dreams, i had not yet returned to the perfectly natural state. i now began to experience a law of hasheesh which developed its effects more and more through all future months of its use. with the progress of the hasheesh life, the effect of every successive indulgence grows more per-during until the hitherto isolat

ALEISTER CROWLEY EQUINOX EQ I 4

r' is not wise, but he is like a house-dog of the gods" and house-dogs shall we remain so long as we cling to a belief in a knowing subject and an known object, or in the worship of anything, even of the atman itself, as long as it remains apart from ourselves. such a delemma as this does not take long to induce one of those periods of "spiritual dryness" one of those "dark nights of the soul" so familiar to all mystics and even to mere students of mysticism. and such a night seems to have closed around y j avalkhya when he exclaimed: after death there is no consciousness. for where there is as it were a duality, there one sees the other, smells, hears, addresses, comprehends, and knows the other; but when everything has become to him his own self, how should he smell, see, hear, address

things are fixed" the buddhist, in theory having postulated that all fowls lay hardboiled eggs, adds, the ideal man is he who can only make omelettes. 212 "the questions of king milinda" iv, 2, 5. no "soul "in the highest sense,"213 gotama had to postulate some vehicle which would transmit the sorrow of one generation to another, of one instant of time to the next; and, not being able to use the familiar idea of atman, he instead made that of karma do a double duty "he does not die until that evil karma is exhausted" says n gasena.214 now this brings us to an extraordinary complex question, namely the "practical" difference between the karma minus atman of the buddhists and the karma plus atman of the later ved ntists? the brahman's idea, at first, was of one complete whole, this, as the

ALEISTER CROWLEY EQUINOX EQ I 6

ow us a prettier picture than that. why not return to your earlier manner? not necessarily the manner of "an idyll in bloomsbury" but you might advantageously find material in brixton or in bayswater. felix. the soul of the moor. william rider& son. 2"s" net "success meant life! failure- worse than death, for there would be the everlasting self-reproach! dare i attempt the experiment" this sounds familiar, but, if memory serves me right, mr dion clayton calthorpe's drama continues in this strain "he carefully surveyed his ashen face in the tiny glass suspended over his washhand stand, then, with hasty, trembling fingers, he dipped his leaky shaving-brush into the icy water, and proceeded, at the ghastly hour of 6 a.m, to shave" perhaps the fact that "my wife was very ill" accounts for the

ALEX SANDERS THE KING OF THE WITCHES

e tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sen

acked by civil law, overcame it by force-the same fate as had befallen the ancient religions of egypt and of the aztecs. ill england tolerance had prevailed until the arrival of the inquisitors. at first the law forbade them to use torture, but nevertheless rumour and terror were rife in every village. the clergy claimed that all witches had made a pact with the devil who, in return, gave them a 'familiar, usually in the form ofa domestic animal, to run errands for them and bewitch their enemies. at a time when most people believed that the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e act

and prod her, looking for warts, tumours or protuberance-s* doctors today know that supernumerary nipples, occurring in both men and women on almost any part of the body, are common and harmless. at the time of the inquisition, however, and for some time after. they meant cert n death to their owner, for any such blemish was automatically regarded as the devil's markused by a witch to suckle her familiar. when a 'witch' was warned .she mi t be arres.ted, she .would often amputate a potential devil s mark with the kitchen knife, preferring* or, at the start ofthe terror, for the mark ofthe three-nailed claw known as th itch's .mark, with which witches used to tattoo their conv;rts. not surpnsmgly this custom was soon discontinued. 4 the threat of death from haemorrhage or blood-poisoning t

r when thwarted. but none of this prepared me for the utter naturalness ofthe relationship between the witch and his god; it is one of love and understanding. without artifice or hypocrisy, the witches i met were truly pious. when i consider their ways of worship, in particular the nude rites that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, wi

3 25 circle, she would tell him all the tales that had been passed from witch to witch through the ages. the true religion, she explained, was the love of life and the love of the giver of life. man must love woman, woman man, and both must love the god that made them. the main tenet of the cult was the belief in fertility. this was something with which alex, as one of a large family, was all too familiar, and he regarded it as a mixed blessing. now he heard that in olden times people without children were as nothing-it was their offspring that gave them a stake in the future-and he learnt of the first fertility ritesheld by white witcheson may eve and november eve when, after honouring their god, they feasted, drank and made love (the last was never performed communally, for that was cons

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

a fundamental reality, when man in the aggregate will recognise himself as an expression of the universal life, and the group consciousness itself will be merged in that of the aggregate of all groups. we suppose, and we hope, that we are passing rapidly out of the atomic stage, and that our sphere of influence and interest is not bounded by our atomic wall, but that we are becoming (to use a now familiar term) radio-active. when this is the case we shall not be circumscribed and limited within our own shell, and the narrow confines of our own individual life, but we shall begin to radiate, and to contact other atoms, thus reaching the second stage, the attractive- 32- the consciousness of the atom copyright 1998 lucis trust what, therefore, is the goal ahead for each one of us? what is th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

number of beings called angels by the christian, and devas by the oriental. many of them have passed through the human stage long ages ago, and work now in the ranks of the great evolution parallel to the human, and which is called the deva evolution. this evolution comprises among other factors, the builders of the objective planet and the forces which produce, through those builders, every form familiar and unfamiliar. the devas who co-operate with the hierarchical effort, concern themselves, therefore, with the form aspect, whilst the other members of the hierarchy are occupied with the development of consciousness within the form. chapter v the three departments of the hierarchy we have already dealt with the subject of the founding of the hierarchy upon earth, and we saw how it came t

ation. in the purification of motive lying back of this application will come, for the occidental, his day of opportunity. by availing themselves of the present day of opportunity, and by conformity to the rules for treading the path, will come to many in the west the chance to take these further steps. that opportunity will be found by the man who is ready in the place where he is, and among the familiar circumstances of his daily life. it will be found in attention to duty, in the surmounting of tests and trials, and in that inner adherence to the voice of the god within, which is the mark of every applicant for initiation. initiation involves the very thing that is done from day to day by any who are consciously endeavoring to train themselves: the next point to be reached, and the next

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

they may be termed. the fundamental fact that should here be emphasised is that agni, the lord of fire, rules over all the fire elementals and devas on the three planes of human evolution, the physical, the astral, and the mental, and rules over them not only on this planet, called the earth, but on the three planes in all parts of the system. he is one of the seven brothers (to use an expression familiar to students of the secret doctrine) who each embody one of the seven principles, or who are in themselves the seven centres in the body of the cosmic lord of fire, called by h. p. b "fohat" he is that active fiery intelligence, who is the basis of the internal fires of the solar system. on each plane one of these brothers holds sway, and the three elder brothers (for always the three will

divine discontent within the heart of the pilgrim in the far country; the prodigal son draws comparisons; he has developed the other four senses, and he utilises them. now comes in the faculty of vibratory recognition of the home vibration, if it might be so expressed. it is the spiritual counterpart of that sense which in the animal, the pigeon and other birds, leads them back unerringly to the familiar spot from whence they originally came. it is the apprehension of the vibration of the self, and a swift return by means of that instinct to the originating source. the consideration of this subject awakens the realisation of the vastness of the region of thought concerned the region of the whole evolutionary development of the human being. yet all that is possible here, as elsewhere, is t

consciously on etheric levels. the majority of men only function consciously on the three lower levels of the physical the gaseous, the liquid, and the dense and the etheric levels are as sealed to them as are the astral. in the coming centuries, man's normal habitat will be the entire physical plane up to, though not including, the second subplane. the fourth and third etheric levels will be as familiar to him as the usual physical landscape to which he is now accustomed. the centre of attention of medical and scientific students will be focussed on the etheric body, and the dependence of the physical body upon the etheric body will be recognised. this will change the attitude of the medical profession, and magnetic healing and vibratory stimulation will supersede the present methods of

is and comes periodically under influences which produce definite effects. these influences are, among others, those of the moon, and of the two planets which lie nearest to it on either side nearer and farther away from the sun. the moon's influence is exceedingly strong, and has a curious resemblance (as far as the physical planet is concerned) to the "dweller on the threshold" which has such a familiar and potent effect upon the human atom. the resemblance must not be strained, for it should be borne in mind that the moon has no effect upon the heavenly man himself, as his stage of evolution negates such a thing, but that the influence felt is by the planetary entity the sumtotal of the elemental essences of the planet. scientific occult students will learn much anent the planetary sche

lar system, or after the taking of the sixth initiation. all that we have on earth are reflections of the true colours, and likewise the reflection of the lowest aspect. every colour in the cosmos exists in three forms: 1. the true colour. 2. the illusory appearance of the colour. 3. its reflection- 648- a treatise on cosmic fire copyright 1998 lucis trust the reflection is that with which we are familiar; the appearance, or that which veils the reality, is contacted and known when we see with the eye of the soul, the eye of shiva, and the true colour14(279) is contacted after the fifth kingdom has been passed through, and group consciousness is merging in that of the divine. students will, therefore, note that the monadic cosmic wheel can be visioned in terms of "true colour" and is seen

ALICE A BAILEY05 THE LIGHT OF THE SOUL

irst theoretical, then intellectual but later assumes more reality and enters into the happenings of the emotional and physical world. finally the following of this method eventuates in the entrance of the aspirant into an entirely new dimension and his identification with a life and a world of being dissociated from the three worlds of human endeavour. when this is so the new environment becomes familiar to him so that he knows not only the form but the subjective reality which produces or causes the existence of the forms. then he passes on to the cultivation of the next great quality which is dispassion or desirelessness. a man may be able to distinguish between the real and the true, between the substance and the life which animates it and yet desire or "go out" towards the form existe

t collective flow of the light of sattva which is seen at the brahmarandhra which is variously supposed to be somewhere near the coronal artery, the pineal gland, or over the medulla oblongata. just as the light of a lamp burning within the four walls of a house presents a luminous appearance at the keyhole, so even does the light of sattva show itself at the crown of the head. this light is very familiar to all acquainted even slightly with yoga practices and is seen even by concentration on the space between the eyebrows. by samyama (meditation) on this light the class of beings called siddhas popularly known in theosophic circles as mahatmas or high adepts able to walk through space unseen, are immediately brought to view, notwithstanding obstacles of space and time" 33. all things can

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nd our benumbed conceiving soars; the drift of pinions, would we harken, beats at our own clay-shuttered doors. the angels keep their ancient places; turn but a stone and start a wing 'tis ye 'tis your estrang d faces that miss the many-splendoured thing "the experience is at first tantalizing, alluring. there is a rumor of a new world and the spirit is eager for the voyage upon strange seas. the familiar world must be left behind. the great adventure of religion begins "there must somewhere be a point of certainty. a growing universe may provide for open futures, but whoso declares that the universe is growing states an unalterable fact about its structure, which fact is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we percei

entire re-adjustment of the personality to a new realm of awareness. new states of consciousness are registered, a new phenomenal world is gradually perceived, and it begins to dawn upon the aspirant that his life-focus and his consciousness can be lifted entirely out of all past fields of endeavor. he finds that he can walk with god, dwell in heaven, and be aware of a new world lying within the familiar outer forms. he begins to regard himself as a conscious denizen of another kingdom in nature, the spiritual, which is as real and as vital, as ordered and as phenomenal as any we now know. he steadily assumes the attitude of the soul towards his instrument, the human body. he regards himself no longer as a man, controlled by his emotions, impelled by energy, and directed by his mind, but

heir creator, their source of energy, and their motivating power. this science of union involves the disciplining of the life, and an experimental system of co-ordination. its method is that of focussed attention, of mind control, or of meditation, and is a mode of development whereby we effect union with the soul, and become aware of inner states of consciousness. this is summed up for us in the familiar words of browning "truth is within ourselves; it takes no rise from outward things, whate'er you may believe. there is an inmost centre in us all, where truth abides in fulness; and around wall upon wall, the gross flesh hems it in..and to know rather consists in opening out a way whence the imprisoned splendor may escape, than in effecting entry for a light supposed to be without."14(49)

nd is one of the main characteristics of illumination. a second effect on the mind is responsiveness to telepathic communication and a sensitiveness to other minds which have achieved an ability to function on soul levels. i do not here refer to so-called telepathic communication on psychic levels, or to that between brain and brain in the ordinary intercourse of daily life, with which we are all familiar. i refer to the interplay that can be set up between souls, divinely attuned, and which has resulted in the past in the transmission of the inspired utterances of the world, in the world scriptures, and in those divine pronouncements which have emanated from certain great sons of god, such as the christ and the buddha. intuition and telepathy in its purest form are, therefore, two results

r learn in such a vision stays long in my memory. i see, hear, and know at the same time, and learn what i know in the same moment..i cannot recognize any sort of form in this light, although i sometimes see in it another light that is known to me as the living light..while i am enjoying the spectacle of this light, all sadness and sorrow disappear from my memory "i know a few individuals who are familiar with this phenomenon from personal experience. as far as i have ever been able to understand it, the phenomenon seems to have to do with an acute condition of consciousness as intensive as it is abstract, a 'detached' consciousness.,which, as hildegarde pertinently remarks, brings up to consciousness regions of psychic events ordinarily covered with darkness. the fact that, in connection

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

holds the man in reiterated incarnation (the word "re-iterated" is literally and more academically correct than the word "repeated" each of us is really a re-iterated word, sounding in time and space) 4. later, when the vibration of the environing forms of the natural world becomes monotonous through constant impact over many lives, the man begins to turn a deaf ear and an un-seeing eye upon the familiar phenomenal world of desire. he becomes insensitive to its vibratory impact and increasingly aware of the vibration of the self. 5. later, on the path of probation and of discipleship, this subtler vibratory activity exerts an increasing allure. the outer world ceases to attract. the inner world of the self assumes paramount place in the desire nature. 6. little by little, using the langua

steps must be taken in order to produce this vitalisation and the eventual synthetic activity of the three centres? faced with these questions, the true teacher finds a difficulty. it is not easy to make clear the esoteric and paralleling activities which are the result of character building. so oft the aspirant is anxious to be told some new thing and when he is told some old truth so old and so familiar that it fails to call forth a registering response he feels that the teacher has failed him and so succumbs to a sense of futility and depression. however, this must be met and the questions must be answered. i will state therefore the necessary requirements as succinctly as possible, giving them in their sequential order and according to their importance from the standpoint of the averag

of the stage, its esoteric colour, and its symbol. i would like to point out, however, that these intriguing pieces of information which i at times convey and which some of the students seem to regard as of vital importance are of far less importance than the injunction to live kindly, speak words of gentleness and of wisdom, and practice self-forgetfulness. the occult data is read and noted, the familiar instructions are skipped and overlooked. we, who work with aspirants, smile oft at the foolishness and lack of judgment evinced by those we teach. say to a student: practice with steadfastness the law of loving-kindness, and he will say that indeed he will attempt to do, but within himself the very familiarity of the injunction palls and is deemed, at best, a needed platitude. say to the

ection within the form of god, we shall no longer know death. death for the average man is the cataclysmic end, involving the termination of all human relations, the cessation of all physical activity, the severing of all signs of love and of affection, and the passage (unwilling and protesting) into the unknown and the dreaded. it is analogous to leaving a lighted and a warmed room, friendly and familiar, where our loved ones are assembled, and going out into the cold and dark night, alone and terror stricken, hoping for the best and sure of nothing. but people are apt to forget that every night, in the hours of sleep, we die to the physical plane and are alive and functioning elsewhere. they forget that they have already achieved facility in leaving the physical body; because they cannot

n 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 on the evolutionary arc, leading eventually to the realisation of unity. the veil of illusion resembles the moment before dawn when the world of familiar things is seen through the fogs and the streamers of mist which veil the world form and also veil the rising sun. then we have that half-time, that mysterious and vague period when the real is hidden by the unreal; then we have that weird and distorted condition when forms are not seen as they truly are but lose their shape and colour and perspective. true vision is then impossible. the a

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

ntal appetite. the stocking of the memory with occult detail which serves no useful purpose only strains the brain cells and feeds the pride. the sixth purpose of deity ray vi. devotion or idealism this ray which is just going out of manifestation, is of vital interest to us, for it has set its mark upon our western civilisation in a more definite way than any of the others. it is for us the most familiar and the best known of the rays. the mantram which defines its purpose is unlike the others and might be expressed somewhat as follows: the crusade is on. the warriors march upon their way. they crush and kill all that impedes their way, and aught that rises on their onward path is trampled under foot. march towards the light. the work goes forward. the workers veil their eyes from pity as

soul will eventually be proved through the study of light and of radiation and through a coming evolution in particles of light. through this imminent development we shall find ourselves seeing more and penetrating deeper into that which we see today. one of the recognised facts in the realm of natural science has been the cyclic change in the fauna and flora of our planet. animals, plentiful and familiar many thousands of years ago, are now extinct, and by means of their bones we endeavour to reconstruct their forms. flowers and trees that once covered the surface of our planet have now entirely disappeared and only their fossilized remains are left to indicate to us a vegetation vastly different to that which we now enjoy. man himself has changed so much that we find it difficult to reco

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ity or at-one-ment. the realisation of this duality is a most needed stage in man's unfoldment, and the purpose of christianity has been to reveal this; also to point out the warfare between the lower and the higher man, between carnal man and spiritual man, united in one person, and to emphasise the necessity for that lower man to be saved by the higher. this, st. paul points out in the words so familiar to all of us. to make in himself, of twain, one new man, so making peace; and that he might reconcile both unto god in one body, having slain the enmity in himself."14 this was his divine mission, and this is the lesson of the gospel narrative. christ therefore not only unified in himself the past "law and the prophets" but he also provided that presentation of truth which could bridge th

resent, for the initiates are still with us and the door still stands wide open. through the agency of this hierarchy of achievement, men are lifted, step by step, up the long ladder reaching from earth to heaven, to stand eventually before the initiator and in that high- 15- from bethlehem to calvary copyright 1998 lucis trust moment to find that it is the christ himself who thus greets them the familiar friend who, having prepared them by example and precept, now receives them into the presence of god. such has ever been the experience, the uniform experience down the ages, of all seekers. revolting in the east from the wheel of rebirth, with its constantly re-iterated suffering and pain, or revolting in the west from the apparent monstrous injustice of the one sorrowful life which the c

mus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanity as a whole, worn and distraught, bewildered and restless, yet

himself has to re-enact the same story and make myth a fact in his own personal experience; he must know christ; he must also follow christ stage by stage through the great experiences of the initiatory process. every initiation is preceded by a journey; each stage and each dramatic happening comes at the end of a period of travel. the symbolism of this is apparent "the treading of the path" is a familiar way of describing the approach of a human being to the mysteries. it is interesting to note that today the whole world is on the move. everybody is travelling and journeying a process symbolic of an inner condition of search and movement towards a preordained goal. travel by rail, by steamship and by airplane is today the lot of everyone. groups of people in many countries are being trans

trust home life, with its monotony, with its unvarying usualness, with its needed subordination to the group will and need, with its lessons of sacrifice, of understanding and of service. this is ever the first lesson which every disciple must learn. until he has learnt it, he can make no further progress. until divinity has been expressed in the home, and among those who know us well and are our familiar friends, it cannot be expected to express itself elsewhere. we must live as sons of god in the setting uninteresting, drab and sometimes sordid in which destiny places us; there is nowhere else at this stage that is possible. the place where we are is the place from which our journey begins, and not the place from which we escape. if we cannot make good as disciples where we are, and in t

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

personality and the soul. it is as if a magnetic field were then established, and these two vibrating and magnetic units, or grouped energies, begin to swing into each others field of influence. in the early stages, this happens only occasionally and rarely. later it occurs more constantly, and thus a path of contact is established which eventually becomes the line of least resistance "the way of familiar approach, as it is sometimes esoterically called. thus the first half of the "bridge, the antaskarana, is constructed. by the time the third initiation is undergone, this way is completed, and the initiate can "pass to higher worlds at will, leaving the lower worlds far behind; or he can come again and pass upon the way that leads from dark to light, from light to dark, and from the under

l need. 10. the period called in the bible, that of "riotous living" on the part of the prodigal son. 11. the application and use of energy for personal, selfish intent. 12. personality life, with all that is therein implied, ambition, selfish purpose, etc- 48- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 13. attachment to the seen, the known, and the familiar, external, objective forms. 14. the stage wherein thought forms are built, at first ignorantly, and then with deliberate selfishness. 15. the period of engrossment in the things of the kingdom of earth. 16. the world, the flesh, and the devil. on the side of soul expression, which is governed by detachment, the following phrases and sentences will give an idea of the progress and intent:

side of separation, as it is the line of least resistance, and of critical differentiations. a balancing of the two will gradually take place, with the weight of world idealism gradually shifting into the realm of soul unification, until eventually (but not for quite a while) the emphasis of world thought will be definitely and permanently on "the side of the angels" note the occult truth of that familiar phrase. therefore we can look for the new laws, governing soul life, which is group life, to begin to function and make their presence felt. this will at first increase the world difficulty; hence the need to make the meaning of these laws clear, their objectives simple and their potencies understandable. 1. the law of sacrifice the section upon which we now enter in our studies will be d

n. obedience to his own soul integrates him into the larger whole, wherein his own desires and urges are negated in the interest of the wider life of humanity and of god himself. god is the great server and expresses his divine life through the love of his heart for humanity. yet, when these simple truths are enunciated and we are urged to serve our brother and to obey our soul, it seems to us so familiar and so uninteresting that it can evoke but little response. if we were told that the following of a prescribed form of meditation, the practicing of a definite formula of breathing, and regular concentration upon a specific centre would release us from the wheel of life and identify us with the spiritual self and its world of being, gladly and willingly and joyously would we follow out in

ith clarity, that this simple formulation of requirements and their achievement within the aspirant's consciousness, demonstrate as the outer and veiled reactions of his mind to some deeply esoteric cosmic truths. this statement contains the very essence of the esoteric knowledge. the quite ordinary formulations of loving living and of daily instinctive self-sacrifice suffer from being so vitally familiar and yet if we could only realise it they are only on the outer fringe of the deepest world truths. they are the a.b.c. of esotericism and through them, and only through them, shall we arrive at the words and sentences which are, in their turn, the essential key to the highest knowledge. a brief example will serve to illustrate this, and we can then consider some simple facts which indicat

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

of activity. 3. on that which can be done best by you and by no one else. doors open and close and the disciple in training has to cultivate that spiritual, instinctual response which will enable him to know through which door his soul desires him to pass. the only exercise i am going to give you at this time is to ask you to take five minutes, prior to the group meditation, for pondering on the familiar words "in quietness and in confidence shall be your strength" january 1940 my brother: the glamour which constitutes your major limitation is in a peculiar sense a time glamour and affects you in two ways. one way affects you in strict relation to yourself and of it no one is aware; and the other affects all that you do on the outer plane of appearances and of daily living. in the adjustm

we technically call that of the sannyasin, or the teaching disciple. in the olden times, such a man left his home and his business and went out into the world, following the gleam, seeking the master, and ever teaching as he went. today, in the life of our western civilisation and under the dawning influence of the new age, the call remains the same but the disciple goes not out, leaving all the familiar scenes behind and negating his outer usefulness. he remains where he is, continuing with the outer and physical fulfilment of duty, but within a great change and a definite re-orientation takes place. his attitude to life and affairs is basically altered. his whole inner life tendency becomes that of a planned withdrawing. he is passing through that stage upon the way to which patanjali r

e process called "detachment" because that process or motivated activity is applied primarily to the astral-emotional nature, to the desire life, whatever those attachments or desires may happen to be. this is a mental activity; it is an attitude of mind which affects primarily the entire life-attitude of the personality. it involves not only the detachment of the desire nature from that which is familiar, desired and appropriated from long habit, but it involves also a complete readjustment of the entire lower threefold man to the world of souls. it is here that right habits and attitudes in life to the world of business, and of family relations play their part, enabling the sannyasin to "continue on the upward way with heart detached and- 239- discipleship in the new age- volume i copyri

ur meditation? march. spiritual purpose. april. consecration to the plan. may. tension and intensity. june. quiet poise. july. spiritual carelessness- 257- discipleship in the new age- volume i copyright 1998 lucis trust august. loving understanding. september. self-forgetfulness. october. soul purpose. january 1939 my brother: may i start my instruction to you at this time by quoting to you some familiar words "in quietness and in confidence shall be your strength" have you ever noticed the occult significance of these words? quietness refers to the necessary condition of the astral or emotional body, and confidence, which is the outward expression of an inward faith, describes that of the mind. in quoting to you these words i have given you the working rules which should govern your pers

the group good. this identification you have yet to learn. members of the new groups have to learn to identify themselves with the subjective aspiration and goal of the group, but not with the organisation angle which is ever kept in the background. this will not be easy for you. groups, just like individuals, have their three functioning aspects. that of the outer active organisation is only too familiar. it is the second aspect, of group inclusiveness which you have to learn and with which you must identify yourself. now, brother of old, let me give to you the meditation work which i wish you to do. for six months cease from the breathing exercise that you have been doing, which you call the abdominal breath, for it vitalises primarily the centres below the diaphragm and with you curious

ALICE A BAILEY13 PROBLEMS OF HUMANITY

trust in a unique sense we stand today at the dawn of an entirely new economic age. this is increasingly obvious to all thinking people. because of the triumph of science the release of the energy of the atom the future of mankind and the type of the incoming civilization is unpredictable. the changes which are imminent are so far-reaching that it is apparent that the old economic values and the familiar standards of living are bound to pass away; no one knows what will take their place. conditions will be basically altered; along certain lines, such as the distribution of coal and oil for lighting, heating and transportation, is it not possible that in the future neither of these planetary resources will be required? these are two instances of the fundamental changes which the use of ato

, for instance, successful colonists and are more nationalistic and exploiting in their approach to "subject races. for the three great powers, the fusion of the many elements composing their nationals into a united whole has been a necessary conditioning impulse. the basic intention of the united states is the well-being of all within its national jurisdiction and the "pursuit of happiness" is a familiar citation of this intent; the fundamental principle governing british rule is justice for all; the underlying motive of the u.s.s.r. is right living conditions, opportunity for all and the general levelling of all separative classes into one thriving group of human beings. all these objectives are good and their application to the life of humanity will guarantee a happier and more peaceful

al controls and international jealousies will not be controlling factors. to bring about these happier conditions, one major adjustment must be made and one fundamental change brought about. otherwise no hope of peace will be found on earth. the relation between capital and labour and between both of these groups and humanity as a whole must be worked out. the problem is one with which we are all familiar; it is one which evokes violent prejudices and partisanships and in the clamour of all that is being said and in the violence of the battle it might serve a useful purpose to approach the subject from a more universal angle and with an eye to the emerging spiritual values. first of all, it must be recognized that the cause of all world unrest, of the world wars which have wrecked humanity

ture of a platitude, that will not indicate a bias of some kind (from the point of view of the reader) and that will not arouse in the jewish reader above all an undesirable reaction. there is little usefulness, however, in saying that which will be acceptable or which agrees with all points of view or is a statement of all that has hitherto been said. there are things to be said which are not so familiar and which have seldom been said, or have been said in a spirit of criticism or of anti-semitism instead of in a spirit of love, as is attempted here. let us look for a moment at the situation of the jews, prior to the bitter and unpardonable attack made upon them by hitler and prior to the war 1939-1945. they were to be found in every land and claimed citizenship in every country; within

king back into a state of despair, escaping into isolationism and waiting, as philosophically as possible, for the release which death will bring, asking only a little food, some warmth, a few books and sufficient clothing. many are refusing altogether to think and are instead filling their lives with relief work. all are experiencing the reaction which follows in the aftermath of war and are not familiar with the processes of peace, because peace has never truly been known and is obviously still far away. above everything else, men throughout the world in their countless millions are registering a deep spiritual need, are conscious of the stirrings of the spirit and are recognizing it for what it is. they may express this need in many forms and use many differing terminologies; they may l

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ich has gone forth from "the centre where the will of god is known" that the avatar should come again; it is the knowledge of both these demands which has led the christ to let his disciples in every land know that he will reappear when they have done the needed preparatory work. the avatars most easily known and recognised are the buddha in the east and the christ in the west. their messages are familiar to all, and the fruits of their lives and words have conditioned the thinking and civilisations of both hemispheres. because they are human-divine avatars- 4- the reappearance of the christ copyright 1998 lucis trust they represent what humanity can easily understand; because they are of like nature to us "flesh of our flesh and spirit of our spirit" we know and trust them and they mean m

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

o the invocative appeal of humanity which leads to the evocative response of the spirit of god. this spirit works in every human heart and in all groups. it works also through the spiritual hierarchy of the planet. it impels the head of the hierarchy, the christ, to take action and the action which he is taking will lead to his return with his disciples. the idea of the return of christ is a most familiar one, and the concept of the son of god returning in response to human need has its place in the teaching of the majority of the world faiths. ever since he apparently departed to the sphere where the faithful have put him, little groups of these people have reasoned themselves into the belief that on such and such a date he will come back, and ever their prophecies and expectancies have b

he can only re-appear. it is a spiritual fact that those who have passed from the cave of the tomb into the fullness of the resurrection life can be seen and at the same time evade the vision of the believer. seeing and recognition are two very different things, and one of the great recognitions of mankind in the near future is the recognition that always he has been with us, sharing with us the familiar usefulness and peculiar- 22- the reappearance of the christ copyright 1998 lucis trust characteristics of our civilisation and its many gifts to man. the early signs of his approach with his disciples can already be discerned by those who note and rightly interpret the signs of the times. there is (among these signs) the coming together spiritually of those who love their fellowmen. this

ircumstances and happenings will not necessarily be exactly as the scriptures would appear to indicate. for instance, he will come indeed in the "clouds of the air (matt. xxvi.64, as the christian scriptures say, but of what great interest is that when millions come and go in the clouds, each hour of the day and of the night? i mention this as one of the outstanding prophecies and one of the most familiar; it is, however, one which means little in our modern civilisation. the fact of importance is that he will come. the wesak festival has been held down the centuries in the well-known valley in the himalayas (if the faithful would only believe it) in order: 1. to substantiate the fact of christ's physical existence among us ever since his so-called departure. 2. to prove (on the physical p

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

will see the restitution of this inner and spiritual guidance on a higher turn of the spiral. all this must inevitably be brought about by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing can stop or truly impede their united effect. this is a point i would have you remember. modern man is apt to condemn the ideology which is not familiar to him and for which he has no use. he repudiates those ideas which do not lie at the back of his national and personal life or tradition and which would not suit him as an individual nor meet the need of the nation to which he belongs. the recognition of these facts would lead to two results if correctly applied: first, the individual who accepts and is devoted to a particular ideology w

y and sanely produced and the foundations laid for the development of the human family along right lines during the coming era. it will be of value, therefore, to compare the old and the new ways of discipline and of training, of attribute and quality, and of method and objectives. let us take the sixth ray methods of activity and its major characteristics first of all. they are, for us, the most familiar and can be rapidly considered, enabling us to pass on to the new ways of demonstrating and discovering the ancient wisdom, and to the comprehension of the fresh modes of working which will give new vitality to the work of the hierarchy upon the physical plane. the outstanding characteristic of the disciple and the aspirant under the old regime was devotion. the race had, of necessity, to

se of the world disciples, this process has been carried forward into the next stage of unfoldment to which we give the name of intuitional knowledge. the counterparts of the five senses and their higher correspondences upon the subtler planes are being rapidly unfolded, organised and recognised and it is by means of these inner senses that spiritual discovery becomes possible as well as the more familiar psychic discoveries. in the three phases: a. instinct to aspiration b. stimulation of divine desire c. the reflection of reality you have the history of the activity of the sixth ray and of its relation during the past few centuries to its major field of expression, the astral plane. we can now proceed to consider the seventh ray in its relation to the present situation in just the same w

ritual proportion. planetary facts and solar facts (under which heading the above item of information might well be placed) can stimulate your imagination and widen your horizon; for aspirants and disciples, that is the major value. all information and happenings which are connected with shamballa are always exciting to the neophyte who is apt to forget that he must make his contact with the more familiar hierarchy before true and related perception is his. i would have you study the tabulation which i gave you in initiation, human and solar, and which you will find in the appendix to the first volume of a treatise on the seven rays. i insert it here for the benefit of those who have no copy of the first volume of the treatise, and whose attention should be turned again from the magnitude

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

proach the symbol from its form aspect and seek to familiarise yourself with its outer aspect, with the sum total of lines, triangles, squares, circles, crosses and other forms of which it is composed, and as you do this endeavour to comprehend it from the standpoint of the intellect, using your memory and what knowledge you have, to understand it exoterically. then as soon as the symbol is truly familiar to you and can be recalled to mind with little effort, endeavour to sense its quality, to contact its vibration and to note its emotional effect upon you. this may vary from day to day or it may always be the same. be simply honest in your noting this astral reaction to the symbol and see where such reactions lead you, remembering always that they are not intuitional but are reactions to

ull your consciousness up on to the mental plane and to focus it there in the world of ideas or of concepts. the concepts exist already upon the concrete levels of the mental plane. they are your mental and racial heritage and are ancient mental forms which you can now employ in order to arrive at meaning and significance. it is an ancient statement of fact, which plutarch expresses for us in the familiar words, that "an idea is a being incorporeal, which has no subsistence of itself, but gives figure and form unto shapeless matter and becomes the cause of the manifestation" the figure and form you have registered with your brain and memorised, and likewise its activity in time and space, along with its innate capacity to build the form and express through that form a concept or idea. as y

e been dealing. i ask for a real analysis and not just four sentences of definition. before i enlarge upon this subject i would like you to organise your minds on the matter, using definitions as a guide to your thought, yet stating the problem as you see it, and seeking to see the differences existing between these four aspects of the world glamour. 2. say each day, with care and thought, a very familiar prayer, the lord's prayer. it has many meanings and the trite and usual christian significance is not for you. ponder on this most- 16- glamour: a world problem copyright 1998 lucis trust ancient formula of truth and interpret it entirely in terms of a formula for the dissipation of illusion. write an exegesis on it from this angle, taking it phrase by phrase and regarding it as giving us

upon the "recognition stage of arjuna's release" they see the form of god and the indwelling reality within that form and are arriving at the decision to let the warrior carry on the fight. they will then (when right decision and choice have been made "stand up and fight" and will find themselves no longer on the path of purification but upon the path of discipleship. with this stage you are all familiar, and aspirants such as are found in this group of students need no instruction from me as to the treading of the path out of glamour into light. the rules are well known: the glamours to which you are susceptible are equally familiar; the glamours to which humanity is prone are well recognised by you. it remains but for you to follow the ancient way of raja yoga and bring in the mind as a

hysically centred man who was on the verge of admission to the path was aware of: 1. the physical duality wherein his consciousness was accustomed to function normally and of the conflict between the physical body per se and the vital etheric body. 2. a dimly sensed higher consciousness which was distinguished by quality and sentiency. this was all that he could at that time contact upon the most familiar plane today, the astral plane. 3. a growing sense of self-identity which was the awakening soul or self, the master who was to lead him out of the purely physical consciousness into the next divine stage, the astral consciousness. forget not, through familiarity and fatigue of conflict, the divinity of each developing step. thus it will be apparent to you, if the above is a true statement

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

rms of communicator, communication and communicant still demands elucidation, and in the idea which i have above conveyed to you, i have given you a hint. iii. three types of telepathy let us now discuss in some detail the three types of telepathy enumerated above: instinctual telepathy, mental telepathy, and intuitional telepathy. these three produce differing modes of activity and tap (to use a familiar word) differing areas of communication. 1. instinctual telepathy is based upon those impacts of energy which come from one etheric body and make an impression upon another. the medium of communication employed is, as we have seen, the etheric substance of all bodies, which is necessarily one with the etheric substance of the planet. the area around the solar plexus (though not in direct r

uently that it is only at this time that we can begin to look for a wider and more general expression in the world today of the processes of telepathy, for only today is the love principle really beginning to affect the world on a large scale. love of a cause, a party or an idea is becoming more and more prevalent, producing in the initial stages the apparently wide cleavages with which we are so familiar and by which we are so distressed at this time, yet producing finally a dominance of the attitudes of love which will heal breaches, and produce synthesis among the peoples. love (not sentiment) is the clue to successful telepathic work. therefore love one another with a fresh enthusiasm and devotion; seek to express that love in every possible way upon the physical plane, upon the levels

essions are received and registered; they form the basis of reflection for those aspirants who are sensitive enough to their impact and wise enough to record carefully in consciousness their emanating source. after due practice, this period of brooding upon the registered impression is followed by another period wherein the impression begins to take form as an idea; from that point it follows the familiar course of translation from an idea into a presented ideal; it then comes under the invocative appeal of the more concrete-minded until it finally precipitates itself into outer manifestation and takes form. you will see, therefore, that what i am doing is to take the student a step further into the world of reception and perception and point him to the more subtle contacts which lie behin

characterises the spiritually minded people and the aspirants, and the imperviousness or lack of sensitivity which characterises the mass of men. the kingdom of god is present on earth today and forever has been, but only a few, relatively speaking, are aware of its signs and manifestations. the world of subtle phenomena (called formless, because unlike the physical phenomena with which we are so familiar) is ever with us and can be seen and contacted and proved as a field for experiment and experience and activity if the mechanism of perception is developed as it surely can be. the sounds and sights of the heavenly world (as the mystics call it) are as clearly perceived by the higher initiate as are the sights and sounds of the physical plane as you contact it in your daily round of dutie

herent and innate sensitivity. let- 33- telepathy and the etheric vehicle copyright 1998 lucis trust us, as we discuss these matters, avoid that much over-worked word "vibration" and use instead the more simple and more easily understood word "impact. response to impact is something we all register. our five senses have opened to all people five great realms from which impact comes, and we are so familiar with them all that our response is now automatic and, though registered, is not consciously so, unless there is a planned reason and direction intended. we respond similarly and as automatically to emotional stimuli, and rapidly (very rapidly) the race is reaching out towards mental telepathy. some few are beginning to work along the lines of spiritual telepathy. few do more than register

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

od of the subjective approach. the sun was in leo when physical plane individualisation took place as a result of the applied stimulation. the sun was in gemini when this approach was consummated by the founding of the hierarchy upon the earth. this is one of the great secrets which the masonic rituals typify, for the symbol of the sign, gemini, is the source of the concept of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of the master, and that capricorn governs the final part of the ceremony and the h\

unfold the power to manifest. 3. enter into battle for the lord. 4. arrive at unity through effort. creation being activity strife synthesis, these are the nature of the lord of the first constellation and enable him to influence our planet to these results. and thus the great cycle of struggle towards expression starts and the foundational words of the secret doctrine, with which you are all so familiar, expresses the goal and the purpose of the first sign of the cardinal cross "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesised by life which pervades them all" s.d. i. 80. what appears in aries as spiritual energy enters into the soul stage in

earth, for the path between the pairs of opposites runs straight and level, leaving the depths of personality experience and the heights of soul experience (at this point of development) on either side. in capricorn, the initiate learns to realise the meaning of the growing light which greets his progress as he climbs upward to the mountain top. the flashes of intuition with which he is becoming familiar change into the blazing and constant light of the soul, irradiating the mind and providing that point of fusion which must ever be the "fusion of the two lights, the greater and the lesser light" to which i referred in a treatise on white magic. the light of the personality and the light of the soul blend. upon this i need not enlarge, as nothing i could say would be more than it now is t

by mars. one is apt to recognise with ease that the sixth ray- 127- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust working through mars, rules christianity. it is a religion of devotion, fanaticism, of high courage, of idealism, of the spiritual emphasis upon the individual and his worth and problem, of conflict and of death. all those characteristics are familiar to us in the presentation of christian theology. it is however pre-eminently a religion which has waged a cruel and oft illogical war upon sex and its implications; it has emphasised a militant celibacy (militant where women and their rights and natures are concerned; it has regarded the sex relation as one of the primary evils in the world and has laid the emphasis upon the inviolable na

of any book upon comparative religion would prove. i cannot trace for you at length this universal recognition of- 150- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the task of virgo; it is needless for me to do so as it has been adequately done by many research scholars. i would, however, point out that four of the names whereby the virgin is called are familiar to all of us, and tell us much as a whole concerning the form nature of which the virgin is the symbol. the word virgo itself is a descendant of and a corruption of an ancient atlantean root name which was applied to the mother principle in those far off times. this virgin was the founder of the matriarchate which then dominated civilisation and to which various myths and legends bear evi

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ned into my consciousness by both groups. the world was divided into those who were christians and worked hard to save souls and those who were heathen and bowed down to images of stone and worshipped them. the buddha was a stone image; and it never dawned on me then that the images of the buddha were on a par with the statues and images of the christ in the christian churches with which i was so familiar on the continent of europe. i was in a complete fog. and then at the height of my unhappiness and in the very middle of my dilemma and questioning one of the masters of the wisdom came to me. at the time of that happening and for many years after, i had not the remotest idea who he was. i was scared stiff at the occurrence. young as i was, i was intelligent enough to know something about

and on the top of the rock was a crystal bowl which looked as if it was three feet across. this bowl was full of water. standing ahead of the crowd and in front of the rock were three figures. they formed a triangle and, to my surprise, the one at the apex of the triangle seemed to me to be the christ. the waiting crowd appeared to be in constant movement, and as they moved they formed great and familiar symbols the cross in its various forms, the circle with the point in the centre, the five-pointed star and various interlaced triangles. it was almost like a solemn, rhythmic dance, very slow and dignified but quite soundless. suddenly, the three figures before the rock stretched out their arms towards the heavens. the crowd froze into immobility. at the far end of the bottle-neck a figur

chool wherein true, occult obedience is developed. this occult obedience involves no obedience to me or any other head of the school or to any human being. no oaths of allegiance or personal pledges to any individual are requested or exacted from students in the arcane school. they are taught, however, prompt obedience to the dictates of their own soul. as the voice of that soul gets increasingly familiar it will eventually make them members of the kingdom of god and bring them face to face with christ. so in 1923 we started a school that was non-doctrinal, non-sectarian and based on the ageless wisdom that has come down to us from the very night of time. we started a school which had a definite purpose and a specific objective a school which was inclusive and not exclusive and that orient

hat no true esoteric school has yet come into existence. the emergence of these schools remains as yet a hope, but one which has reached the point where due preparation can be made for their appearance- 150- the unfinished autobiography copyright 1998 lucis trust the above is not an indictment of much faithful though uninspired service. students must recognise that the schools with which they are familiar are only preparatory in nature, full of faults, based on the weaknesses and the strength of the teacher who founded them; they are, therefore, tainted by personality emphasis, demanded loyalties and misapplied and misinterpreted teaching. they have, however, been useful as signposts to the future. the time has not been ripe for the manifestation of the true esoteric schools. humanity has

masters are responsible. the schools now forming to train disciples are intermediate in nature and are intended to bridge the gap between the esoteric schools of the past and the true schools which will later appear. these facts might be- 151- the unfinished autobiography copyright 1998 lucis trust summarised as follows: 1. esoteric schools in the past these are the schools with which we are most familiar, such as the inner schools of the many theosophical groups, the rosicrucian orders and the countless mystical and metaphysical organisations. they are definitely exoteric in nature but are useful in challenging public interest. they convey much useful information about the three worlds of human evolution the physical world, the world of the emotions and the mental world. they are definite

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

up by orthodox medicine and surgery. it is because of the lack of coordination of these three systems that the healing art is at this time failing to achieve all that it desires. it has done much, but must move another step onto the etheric plane before the real clue to disease and its cure can be ascertained. for instance, lack of vitality and the common subnormal conditions with which we are so familiar, indicate the inertia of the etheric body and its lack of vitality. the results of this inertness of the vital body can be both physical and psychological, because the glands in the physical body will not function normally and, as is well known, they condition the physical expression of man as well as his emotional and mental states, in so far as those are able or not able to find express

volume iv: esoteric healing copyright 1998 lucis trust search to be transformed into the effort to become what he essentially is a son of god, one with all sons of god. having accomplished that, he finds himself one with the one in whom we live and move and have our being. next, i would point out that the lowest expression of the mystical condition, and one with which we are becoming increasingly familiar, is that which is called a "split personality; when this condition is present, the personal lower self expresses itself through a basic condition of duality and two persons express themselves, apparently, instead of the integrated personality-soul. this necessarily creates a dangerous psychological condition and one which warrants trained scientific handling. that is largely lacking at th

e world war, 1914-1945) will be increasingly the case. this development is definitely a part of the divine plan, no matter how undesirable it may appear to those who idealise purity of relationship, or how ruthless its application is at the present moment. something intended is being brought about and it cannot be avoided. the urge to mate becomes peculiarly strong when men are removed from their familiar settings and experience the novelty of complete loneliness, when the normal inhibitions and customs imposed by family relationships and national standards are removed, when danger of death is constantly faced and the larger value submerges the lesser values and the usual conventional attitudes, and when the physical organism has been trained and brought by scientific treatment and heavy f

esired, the words of power employed and the carefully planned rituals which were followed by those who sought to enrich themselves and to take what they wanted, no matter what the cost to others. this magical work was the misdirected travesty of the white magic so openly used in those days, prior to the great war between the forces of light and the forces of evil. magic of the right kind was very familiar to the atlantean people, and was used by those members of the hierarchy who were entrusted with the guidance of the race and who were combating rampant evil in high places. that same evil is again upon the warpath and is being fought by the men of goodwill, under the direction of the great white lodge. heights of luxury were reached in atlantis of which we, with all our boasted civilisati

realised need to increase the potency of the vital body. 3. that the condition of the etheric body predisposes the subject to disease or protects it from disease, making man resistant to the impact of deteriorating or epidemic factors, or failing to do so because of inherent etheric weakness. 4. that the etheric body is the mechanism of vital, pranic life, and "sub-stands" or underlies the outer, familiar equipment of the nervous system, which feeds and actuates all parts of the physical organism. the relationship existing between the centres, the nadis and the entire nervous system comprises the field of the new medicine and indicates the new major field of research. 5. that the main causes of all disease are two in nature: a. they are to be found, first of all, in the stimulation or the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

bservers) definitely tangible and formed of creative substance. the esotericist is dealing with substance all the time; he is concerned with that living, vibrant substance of which the worlds are made and which inherited as it is from a previous solar system is coloured by past events, and is (as has been said "already tinged with karma" it should also be noted that just as the physical plane, so familiar to us, is not regarded as a principle by the esoteric student, so the cosmic physical plane (from the standpoint of the cosmic lives) is likewise "not a principle" i give you here much food for thought. it might be stated that the esotericist is occupied in discovering and working with those principles which energise each level of the cosmic physical plane and which are, in reality, aspec

and the production of this integration will be- 92- education in the new age copyright 1998 lucis trust definitely initiated by the trained parents of the new age and facilitated, as the child matures, by the teaching and influence of the illumined educator. this all sounds to you necessarily peculiar and too abstract and farfetched to make much sense. i would have you remember that much which is familiar to you today and which constitutes a definite part of the recognised facts of daily life would, a few hundred years ago, have been regarded as equally peculiar, incomprehensible and impossible. what is really taking place is the hastening of the processes of light manifestation, and this has become possible because of the point of attainment of humanity and the increased stimulation which

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

tiation. other goals will emerge as you strive, study and serve; the simplicity, however, of the above statement will convey to you your immediate objectives. these objectives must be thought through together and their import must be grasped as a group. the contribution which each of you can make to the cause of clear thinking, ardent aspiration and determined application may sound easy and quite familiar. the moment, nevertheless, these goals become techniques and are expressed factually, their simplicity seems to vanish and the proposition appears extremely hard. since my last communication to you, certain changes have taken place in the personnel of the group. l.u.t. has been dropped (temporarily and for this particular incarnation) out of the group, and therefore out of my ashram. the

o you than it is at present. i would have you remember that when the war ends two great conditions will emerge for which you must be prepared and for which you should now begin to prepare others. these are: 1. there will be a great settling back by mankind in an effort to find security, to obliterate the effects of war from their troubled minds, to forget that which has happened, to return to the familiar, and to re-establish the old ways of life. human beings forget easily, and besides this ancient habit, humanity is very tired. get ready to deal with this, for it must not happen if it can in any way be prevented. 2. there will also come the cessation of the "great sounds of the material aspects" the sounds of war, the noise of explosion, and the cry of suffering humanity. this will creat

bolise for you the spiritual vision, and to the establishing of a pathway of approach, symbolised in the ritual i gave you as a golden band of light. this you- 36- discipleship in the new age- volume ii copyright 1998 lucis trust were to visualise as extending between yourselves, as a group, to your tibetan brother. this pathway of approach is the path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race. 4. this pathway of light leads to the heart of a dark blue disk at the very centre of which you were told i could be contacted. those of you who are in any way adept at meditation work know well that the light in the head when seen and recognised passes usually through three stages of intensification: a. it is, firs

f, you were permitted together to link heart, head and solar plexus. once a month and then only through the protective magnetic field of the group life can you complete the meditation. the full moon work will remain as already assigned for the remainder of the year, but we will complete the meditation and i will now outline for you stage ii in the group meditation. the first half should now be so familiar to you that it will be automatic in its doing and should take only a few minutes to complete. it is in the nature of a preface to the one i am now seeking to assign. it should leave each of you (if carrying it forward to a right conclusion) with the consciousness and heart energy focussed in the head. the activity of the true spiritual man has not been aroused, and when it is, the effect

available to disciples and can be used for service. that is the energy of the forces of light, originating in the ashram and emanating thence; you stand as yet upon the periphery of the ashram but can avail yourselves of these energies. the force of the ashram must be "routed" through the soul (if such a word is permissible. the disciple has therefore to learn the esoteric significance of a most familiar symbol that of the triangle and the square. this has hitherto signified to him the threefold soul and the fourfold personality, or if he is advanced enough in knowledge, the spiritual triad and the fourfold personality. now he must view it in another light and learn to know it as the triplicity of the ashram, the soul and the disciple himself, with the square representing humanity, the fo

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

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

rial; hence they are pre-eminently the forces of crystallisation, of form preservation, of the attractiveness of matter, and of the lure of that which is existent in the form life of the three worlds. they consequently block deliberately the inflow of that which is new and life-giving; they work to prevent the understanding of that which is of the new age; they endeavour to preserve that which is familiar and old, to counteract the effects of the oncoming culture and civilisation, to bring blindness to the peoples and to feed steadily the existing fires of hate, of separateness, of criticism and of cruelty. these forces, as far as the intelligent peoples of the world are concerned, work insidiously and cloak their effort in fair words, leading even disciples to express hatred of persons an

ays is indeed true, just as it is true today that human beings by their wrong thinking, foolish habits of physical living and undesirable emotional attitudes do precipitate a final, physical breakdown and eventually death. nevertheless, for the progress of the soul of the individual and the soul of humanity, death is inevitable, good and necessary; it is also a practice with which we are all most familiar in our own experience and in watching it in others. but we need to remember that the worst death of all (as far as humanity is concerned) would be if a form of civilisation or a body form became static and eternal; if the old order never altered and the old values were never transmuted into higher and better ones, that would indeed be a disaster. we need to bear in mind also that the forc

ones, that would indeed be a disaster. we need to bear in mind also that the forces of destruction or death are two-fold: first, the rapidly emerging and developing life with its demand for more room for expression and fuller experience, and its spiritual aspiration for change and progress; and secondly, the reactionary forces and the conservative attitudes which adhere to the well known and the familiar, and which hate the new, the untried and the unknown. both of these produce the great and divine transition from the past into the future, and from the old into the new, from experience into fruition and then into experience again. the realities are eternal and undying; the forms are ephemeral and temporary; the soul is persistent and deathless; the form is changing and doomed to die. the

ight potencies he shares with all men to a greater or less degree, according to the expressive power of the soul. they are potencies which are not innate in the lower self, but only in the higher. the lower self reflects only distorted forms of the higher divine energies. this is a point to be carefully noted. of light and love i can say but little to you. to esoteric students, these words are so familiar as to be somewhat meaningless, and only those who can walk in the light, and whose major reaction is love of humanity, will comprehend the significance and the inter-relation of these four words. light, with which to see the new vision, is needed by all. this will probably not be an intensification of any earlier vision, no matter how apparently spiritual, but something so entirely new th

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

group application, group meaning and group light. i would emphatically emphasise the words "group light" we are dealing, therefore, with something basically new in the field of occult teaching, and the difficulty of intelligent comprehension is consequently great. the true significances are not the simple ones which appear upon the surface. the words of these rules would seem to be almost tritely familiar. if they meant exactly what they appear to mean, there would be no need for me to be giving hints as to their underlying significances and ideas. but they are not so simple. to sum up, therefore: these rules are to be read with the aid of a developing esoteric sense; they are related to group initiation in spite of their having individual application; they are not what they appear to be o

d: do the united mental processes of the group as a whole tend to throw light on human problems and situations? how much does the light of the individual group member aid in this process? how much light do you, as an individual, register and therefore contribute to the greater light? is the group light a dim flicker or a blazing sun? such are some of the implications lying behind the use of these familiar words, and the careful consideration of their meaning might bring about a definite expansion of consciousness. this expansion normally follows certain clear and definite stages: 1. a recognition of the goal. this goal is often expressed under the word "the door" a door permits entrance into some place larger than the area covered by the standing room of the would-be initiate. this stateme

her soul or form, or by both united, can have any effect upon his attaining his final destination. i would like for a moment to refer here to the door symbology as the initiate begins to grasp the inner meaning of those simple words. for long the teaching, given in the clear cold light, anent the door and the emphasis put upon the presentation of the door lying ahead of the aspirant has been made familiar, but that has been working with the lower aspects of the symbolism, even if aspirants did not realise it; they have been taught the fact of the light in the head, which is the personality correspondence to the clear cold light to which i refer. at the very centre of that light, as many aspirants know theoretically or factually by inconstant experience, is a centre or point of dark indigo

and based on loving understanding) at the psychological moment (right timing, or that exact moment which the psyche or soul determines to be correct. here you have one of the interesting transferences of meaning and of relationship which occur in the ageless wisdom. the son or soul emerges into manifestation with the concurrence and aid of the mother or of the matter aspect. this is to you a most familiar truth. in the next stage, that of initiate-development, the son, in its turn, becomes the feminine or negative aspect and, demonstrating as the psyche, enables the initiate to bring into expression another divine aspect that of the will. until the fourth initiation is undergone, it is the soul as a "focal point for descending light and for ascending radiance" this dual activity reveals th

ven to the aspirant and to the disciple in the early stages of their training, the emphasis has been upon the "point of light" which must be discovered, brought into full illumination, and then so used that the one in whom the light shines becomes a light-bearer in a dark world. this, the aspirant is taught, becomes possible when contact with the soul has been made and the light is found. this is familiar teaching to many and is the essence of the progress to be made by aspirants and disciples in the first part of their training. we now, however, pass on to another expression and to the next development in the life of the initiate, which is learning to work from a "point of tension" here lies the new emphasis, and i am bringing it to the attention of humanity as mankind nears the close, th

ALICE BAILEY THE LABOURS OF HERCULES

s divine equipment, we read of a most intriguing little detail [26] he went out and cut for himself a club. all these divine gifts were very lovely and wonderful, but as yet he did not know how to use them. he sensed his vocation, he believed in spiritual energy, he was told that he possessed the horses of contact and that, if he would, the bow and arrow of illumination were his; but he liked the familiar club of his own fashioning. he would rather bludgeon his way through with what he knew he could use than use the unfamiliar tools which had been given him. so he clutched his wooden club and set out upon his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood open wide. a voice came through that portal "hercules, my s

the sign of instinct; but the sublimation of instinct is the intuition. in the same way, as matter has to be lifted up into heaven, so instinct has to be likewise lifted up, and when it has been thus transcended and transmuted, it manifests as intuition (symbolized by the doe. the intermediate stage is that of the intellect. the great need of hercules now is to develop his intuition and to become familiar with that instantaneous recognition of truth and reality which is the high prerogative and potent factor in the life of a liberated son of god. meaning of the story eurystheus, therefore, sent hercules to capture the golden horned keryneian doe or hind. the word "hind" comes from an old gothic word, meaning "that which must be seized, in other words, that which is elusive and difficult to

ANATHEMA OF ZOS

his..we are the hypocrites to whom zos speaks. there is no hope. the great wheel turns. all that we love and will is its grist. nothing remains. will love louis martinie (s.m.ch.h. 353) vernal equinox, 1985 anathema of zos: the sermon to the hypocrites hostile to self-torment, the vain excuses called devotion, zos satisfied the habit by speaking loudly unto his self. and at one time, returning to familiar consciousness, he was vexed to notice interested hearers-a rabble of involuntary mendicants, pariahs, whoremongers, adulterers, distended bellies, and the prevalent sick-grotesques that obtain in civilizations. his irritation was much, yet still they pestered him, saying: master, we would learn of these things! teach us religion! and seeing, with chagrin, the hopeful multitude of believer

ARADIA GOSPEL OF THE WITCHES

ihave one as a paper-weight now before me. there is also an incantation to the frog.that wherein mr. rolfe tacitly and unconsciously confirms what i have written, and what is mostremarkable in this my own work, is that the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of which (familiar to those who have seen it among the takruri and arab sorcerers incairo, in their books) he gives. these probably are derived from malta. therefore it will not seemastonishing to the reader that this gospel of the witches should have been preserved, even as ihave given it. that i have not had or seen it in an oldms. is certainly true, but that it has been writ-ten of yore, and is still rep

, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening

connected with it. dianais declared to be the pro-tectress of all outcasts, those to whom the night is their day, consequently of thieves; and laverna,as we may learn from horace(epistles, 16, 1) and plautus, was preeminently the patroness of pil-fering and all rascality. in this story she also appears as a witch and humourist.it was given to me as a tradition of virgil, who often appears as one familiar with the marvellous andhidden lore of the olden time.it happened on a time that virgil, who knew all things hidden or magical, he who was a magicianand poet, having heard a speech (or oration) by a famous talker who had not much in him, wasasked what he thought of it? and he replied: it seems to me to be impossible to tell whether it was all introduction or all conclusion; certainlythere

BALANCE J

chance to acquaint themselves with the extraordinary sensual properties of the artist s work. for i believe that the art of austin spare more so than any other artist i am aware of- is capable of existing on multiple layers of interactive experience. the casual viewer will be seduced and enthralled by the surface beauty of his art and the way he handles the various media of his craft, while those familiar with his work may linger a while and enter through the portals of the images into a strange and more vivid hyper-world. spare provides windows and doorways into the spirits world of this i have no doubt. and with practise and imagination we may be granted access to spares storehouse of memories with an ever-open door. this quality to spare demonstrates the high imaginative frequency at wh

you will hear him. there are many thematic twists and turns in spare s work. there is wonderfully dark and brooding chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there

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

of texts. these are the central texts studied and practiced within vajray.na buddhism since its conception in north india. they are considered to be composed or inspired by great bodhisattvas and in some instance..kin.s. richard payne notes that, despite the bibliographic origin of the word, tantra has become an abstract label synonymous with vajray.na buddhism overall, and thus we have the more familiar tantric buddhism.29 also, tantras are commonly contrasted with s.tras (mdo, the teachings of the historical buddha. s.tras are utilized in some lineages of tibetan buddhism as part of a combined approach to doctrinal studies. as both text classes refer to central buddhist teachings, payne likens s.tras to the warp (lengthwise thread) of a loom, with tantras being the woof (crosswise threa

tor deities bound to their oaths. since tamdrin is a wrathful emanation of avalokite.vara and thus an active tutelary deity, it can be speculated that the ritual performer must first transform himself into tamdrin in the exalted realm of his ma..ala before the ritual can be activated toward significant ends. this speculation can only be confirmed by actual observation of the ritual or by an adept familiar with this specific material and thus able to confirm the surrounding practices. there is no guarantee that this specific ritual text is even actively performed today. what is significant overall is that what is absent from the ritual text reveals more than what is provided. these moments of silence suggest those ritual activities that are taken for granted and thus are ubiquitous within t

stinction noticeable between the various offering junctures of the text. lines of annotation that designate and end each ritual portion are noticeably smaller in font size. a common practice among performers is to mark with a highlighter or colored pencil the actual text to be read aloud in order to distinguish it from these smaller annotations so that they can quickly pass over them, being quite familiar with the ritual process already (figure 31).138 other than this minor distinction, the text does not have any overt segmentation or subsections, as the outline clearly indicates. 138 beyer (1978, p. 177) is also familiar with this personal habit. 85 1.1 preliminaries the preliminaries are the exception to the sectioning noticed within the text as described above. the only way to distingui

tant detail, however, is that the performer is then instructed to establish the pride of their tutelary deity.139 this process of deity yoga appears to be an essential preliminary step to any major ritual, as discussed above, but its mention was lacking in the warlord s tantra, allowing only for speculation about its inclusion. it is explicitly provided in this text, omitting the details that are familiar to the performer. deity yoga is specific to tantric practice in vajray.na, where a practitioner embodies a tutelary deity in order to utilize his powers for the pragmatic goals of the ritual.140 this process is done through meditation. the practitioner meditates on himself and the deity as truly empty. since both the practitioner and deity are empty, they are not ultimately distinct entit

BLAVATSKY H P ANTHROPOGENESIS

lled in the puranic literature "sveta- dwipa "mount meru" the abode of vishnu, etc, etc; and in the secret doctrine is simply named the land of the "gods" under their chiefs the "spirits of this planet" therefore, in view of the possible, and even very probable confusion, that may arise, it is considered more convenient to adopt, for each of the four continents constantly referred to, a name more familiar to the cultured reader. it is proposed, then, to call the first continent, or rather the first terra firma on which the first race was evolved by the divine progenitors- i "the imperishable sacred land" the reasons for this name are explained as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one w

om certain anthropological, chronological, and even cosmic mysteries. he is one of the fires above-mentioned, and plays a part in the evolution of this kalpa from its incipient, down to its final stage. he is an actor who appears in each of the successive acts (root-races) of the present manvantaric drama, in the world allegories which strike the key-note of esotericism, and are now becoming more familiar to the reader. but shall we turn to other ancient scriptures and documents for the corroboration of the "fires "sparks" and "flames" they are plentiful, if one only seeks for them in the right places. in the "book of the concealed mystery" they are clearly enunciated, as also in the "ha idra zuta qadisha" or the lesser holy assembly. the language is very mystical and veiled, yet still com

is minutely described in the secret books, as it would only lead to speaking of facts hitherto unknown to the profane world, and hence to their being misunderstood. an "adam" made of the dust of the ground will always be found preferable, by a certain class of students, to one projected out of the ethereal body of his creator; though the former process has never been heard of, while the latter is familiar, as all know, to many spiritualists in europe and america, who, of all men, ought to understand it. for who of those who have witnessed the phenomenon of a materialising form oozing out of the pores of a medium or, at other times, out of his left side, can fail to credit the possibility, at least, of such a birth? if there are[[vol. 2, page] 87 man not created perfect. in the universe suc

every re-birth, full of tanha or desire to live. it is a strange law of nature that, on this plane, the higher (spiritual) nature should be, so to say, in bondage to the lower. unless the ego takes refuge in the atman, the all-spirit, and merges entirely into the essence thereof, the personal ego may goad it to the bitter end. this cannot be thoroughly understood unless the student makes himself familiar with the mystery of evolution, which proceeds on triple lines- spiritual, psychic and physical. that which propels towards, and forces evolution, i.e, compels the growth and development of man towards perfection, is (a) the monad[[vol. 2, page] 110 the secret doctrine. or that which acts in it unconsciously through a force inherent in itself; and (b) the lower astral body or the personal

theological idea: that of the fall of the angels through pride. in the secret doctrine, however, the reasons for the refusal to incarnate in half-ready physical bodies seem to be more connected with physiological than metaphysical reasons. not all the organisms were sufficiently ready. the incarnating powers chose the ripest fruits and spurned the rest* by a curious coincidence, when selecting a familiar name for the continent on which the first androgynes, the third root- race, separated, the writer chose, on geographical considerations, that of "lemuria" invented by mr. p. l. sclater. it is only later, that reading haeckel's "pedigree of man" it was found that the german "animalist" had chosen the name for his late continent. he traces, properly enough, the centre of human evolution to

BLAVATSKY H P COSMOGENESIS

is of the present work, it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited. these basic ideas are few in number, and on their clear apprehension depends the understanding of all that follows; therefore no apology is required for asking the reader to make himself familiar with them first, before entering on the perusal of the work itself[[footnote(s* whatever the views of physical science upon the subject, occult science has been teaching for ages that a'kasa- of which ether is the grossest form- the fifth universal cosmic principle (to which corresponds and from which proceeds human manas) is, cosmically, a radiant, cool, diathermanous plastic matter, cre

brahma (neuter) who ought to be referred to as hansa-vahana (he who uses the swan as his vehicle) and not brahma the creator, who is the real kalahansa, while brahma (neuter) is hamsa, and "a-hamsa" as will be explained in the commentary. let it be understood that the terms brahma and parabrahmam are not used here because they belong to our esoteric nomenclature, but simply because they are more familiar to the students in the west. both are the perfect equivalents of our one, three, and seven vowelled terms, which stand for the one all, and the one "all in all" such are the basic conceptions on which the secret doctrine rests. it would not be in place here to enter upon any defence or proof of their inherent reasonableness; nor can i pause to show how they are, in fact, contained- though

hich pervades them all. the idea of universal life is one of those ancient conceptions which are returning to the human mind in this century, as a consequence of its liberation from anthropomorphic theology. science, it is true, contents itself with tracing or postulating the signs of universal life, and has not yet been bold enough even to whisper "anima mundi" the idea of "crystalline life" now familiar to science, would have been scouted half a century ago. botanists are now searching for the nerves of plants; not that they suppose that plants can feel or think as animals do, but because they believe that some structure, bearing the same relation functionally to plant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. it hardly seems possible t

ars to sense it? no! there was neither silence, nor sound (a. naught save ceaseless, eternal breath (motion) which knows itself not (b (a) the idea that things can cease to exist and still be, is a fundamental one in eastern psychology. under this apparent contradiction in terms, there rests a fact of nature to realise which in the mind, rather than to argue about words, is the important thing. a familiar instance of a similar paradox is afforded by chemical combination. the question whether hydrogen and oxygen cease to exist, when they combine to form water, is still a moot one, some arguing that since they are found again when the water is decomposed they must be there all the while; others contending that as they actually turn into something totally different they must cease to exist as

ble (to us) except upon very rare occasions, that the mystery of the whole universe is built. the kumaras, for instance, are called the "four" though in reality seven in number, because sanaka, sananda, sanatana and sanat-kumara are the chief vaidhatra (their patronymic name, as they spring from the "four-fold mystery" to make the whole clearer we have to turn for our illustrations to tenets more familiar to some of our readers, namely, the brahminical. according to manu, hiranyagarbha is brahma the first male formed by the undiscernible causeless cause in a "golden egg resplendent as the sun" as states the hindu classical dictionary "hiranyagarbha" means the golden, or rather the "effulgent womb" or egg. the meaning tallies awkwardly with the epithet of "male" surely the esoteric meaning

BLUE EQUINOX

in books have been chosen for particular study, the student is not thereby absolved from the general study of all of them. for it is important to him to make from the beginning a comprehensive effort to understand the entire system, first, because it is desirable that he should choose his practices from the whole armoury at his disposal, and, also, because as he advances he must to be some extent familiar with all these practices, so that he may be fitted to instruct those entrusted to his guidance. curriculum of a.a. 19 course i general reading section 1. books for serious study liber ccxx (liber l vel legis) the book of the law. this book is the foundation of the new on, and thus of the whole of our work. the equinox, vol i. nos i-x. the standard work of reference in all occult matters

ed with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his on and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore the equinox 174 not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may

me subtly over the tiger-trap of the freewill controversy; you would make it difficult for me even to say that it is better to fulfil one.s destiny consciously and joyously than like a stone; but i am on my guard. i will return to plain politics and common sense. our founder, then, when he thought over this matter from a purely practical standpoint, remembered those institutions with which he was familiar, which flourished. he bethought him of monasteries like monsalvat, of universities like cambridge, of golf clubs like hoylake, of social clubs like the cocoa-tree, of co-operative societies, and, having sojourned in america, of trusts. in his mind he expanded each of these to its nth power, he blended them like the skilled chemist that he was, he considered their excellences and their lim

m all other masters, and this, owing to the peculiar nature of the game of chess, resulted in the complete over-turning of the theory of the game. in chess problems, sam loyd and w. a. shinkman displayed a precisely similar quality. their problems are not well rounded and balanced, like those of other masters of the art. they are comparable with nothing else. one feels the emotion of a naturalist familiar with all other fauna who should suddenly be introduced to australian zoology. in art, america has george grey barnard, whose lincoln is like no other type of statue ever moulded. in vaudeville, we have eva tanguay, of whom i have already written in terms of no little enthusiasm. while other variety artists are like different vintages of burgundy, claret, port, champagne, and other wines

g cocaine. in literature, there are poe and whitman. neither of these great men had the broad base of education. they have shot up by the mutation of a spiritual de vries. alexander harvey reminds me constantly of poe, but he is a poe without the element of tragedy or morbidity; while his comic spirit is more ineffably delightful than that of any other human being, past or present, with whom i am familiar. poe.s comedy was labored, clumsy, hard-working foolery. alexander harvey.s is perfectly spontaneous, and of such exquisite delicacy and acuteness, that he reminds one of the bistoury of a crazy surgeon. in shelley s elopement, he has taken bernard shaw.s formula for creating absurdity. it is a very simple formula. one reflects that caesar was not a hero to his valet, and that sometimes h

BOOK OF PLEASURE

session. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns because you "co

BOOK OF SATYRS

ep helplessly. his is no gently-advancing theory, but his satires (or satyrs, as he loves to call them) arrive as full-fledged and assertive dogma. the designs have their claim upon the imagination also, not from a visionary cast given by obscure shapes or heavy mystification, but by reason of clearly incisive and circumstantial detail, informed nevertheless, with so psychic an intention that the familiar is made to be the haunt of what is startling and indeterminable. in his art spare continually achieves the unexpected; his pattern is always original; his characteristic line is of fine nervous quality; his types are powerfully visualised. the very subtle irony of his temper is apparent in a hundred whimsical ways-in attitudes, gestures, expressions-too delicate to be more than contributo

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

sal consciousness, your super-conscious awareness is totally versed in universal symbolism. since the super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. therefore it will use terms and symbols from your everyday life. oftimes it will use the symbolism from recent events that arelfresh in your memory. these impressions from your personal physical life are called personal symbolism. lesson seven: meditation, dreams and the minor sabbats 185 universal symbolism includes those things that remain true for all humankind throughout the ages. in

ny of today's medicines have come from this primitive botanical compilation. some have been discarded for stronger, supposedly more certain, synthetic drugs while others are still used, in many parts of the world, in their natural form. throughout the ages mysterious healing powers have been attributed to certain wild plants, flowers and herbs. so-called "nature doctors (witches) of the past were familiar with these natural remedies. unfortunately until "science" puts its stamp of approval on such ancient herbal remedies, most modern day doctors scoff at the folklore cures reported through the centuries. sometimes, however, doctors rediscover these ancient remedies and hail them as the outcome of modern research and science! for example, william withering, an english doctor, isolated an in

supply of herbs (where and when. list any good suppliers you have found 5. what books, herbals, or other sources have you used in your herbal work? are there local experts you have talked with? what have you learned? lesson eleven magick note: this is an important lesson for the student. do not rush through it. read and study it carefully. read it several times over. you should become thoroughly familiar with its contents. what is witchcraft but the human control of natural forces through a supernatural power. with fasting and incantation, with conjuring, men snare that power and use it without actually knowing what it is that they use. so witchcraft is the science of that power, within whose cult all mysteries merge and mingle. witches still live witchcraft is first and foremost a religi

n the person it represents. however, this time you should stuff the poppet with the herb appropriate for the person's ailment. that information you learned in lesson ten. if ever in doubt as to what to use, stuff the poppet with calendula (also called marigold, marybud, holibud calendula officinalis, which is a cure-all. we are all a part of nature, not apart from it. raymond buckland everyone is familiar, if only from fiction, with the wax figure stuck with pins. such a figure is typical of sympathetic magick and is actually one of the oldest forms of it. the same basic principles sticking in pins to injure the victim can be applied to work good. for example, a man may be suffering from a terrible back-ache. the witch could take some wax, or clay, and fashion a figure to represent the man

g collection of valuable and usable rituals and magical techniques all in rhyme! it is divided into four sections: the materials of wisdom, inscription of power, thrice a dozen charms, and ceremonies of the year. this book appeals to the imagination, as well as giving practical directions for the application or performance of numerous spells, charms, recipes, rituals, and more. these are based on familiar ideas and materials and are easy to carry out. the crone's book of wisdom relates powerful ancient practices especially those of the old nature religions, to a modern appreciation of the world around us. it might even be seen as a kind of magical ecology, in which every manifestation of nature may be valued spiritually as well as cherished for its role in the environment. in a world where

CASE PAUL F THE BOOK OF TOKENS

ent, save in degree. in fact, the imagination of man is the universal imagination at work in a particular localized center. the same power works through all animate and inanimate creation (if we may say that there is any such thing as inanimate matter. its essential nature is shown by the root-meaning of the verb nun, n v n to sprout, to propagate by sprouting. the same idea is to be found in the familiar parable of the leaven. leaven is yeast, a one-celled plant that propagates by budding, or emanation. the uni. versal imagination effects all its transformations by a like process, for every new form is, as it were, sprouted from something pre-existing "the imaginative intelligence is, of course, especially active in the reproductive centers of the body, and hence nun, through its correspo

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

t, if an old women had an immaculate house, it was claimed she had faerie help- and so by implication was consorting with the devil. under torture, even the innocent would admit to the vile deeds suggested by their inquisitors. many of the confessions now appear to be remarkably uniform and come straight from the pages of the works on demonology, with which the members of the inquisition would be familiar. simple village circle dances performed at the time of the full moon and the old rituals performed to bring fertility to both fields and people- with a figure dressed as the horned god and couples making love in the fields or leaping over a bonfire- became all too easily translatable into evidence of satanic covens. although the last person executed for witchcraft in england was alice mol

of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in an area where there are few others who share your interests. many witches like myself choose to practise alone, drawing in my family and close friends to c

our nose, inhaling the light. hold it for a count of 'one and two and three' and slowly exhale darkness through your mouth* let the circle of light expand and enfold you so that you are bathed in the light. you may find it easier at this point to close your eyes and to see the light with your inner vision* within the sphere of light, allow the goddess form to build up quite naturally. it may be a familiar figure or a composite of many different female power icons of beauty, wisdom and grace. she may be old, young, wise or challenging, according to the qualities you are attracting to meet your as yet, perhaps, unformulated needs. in different meditations you may see different goddesses and so adapt the charge accordingly to emphasise particular strengths and qualities they evoke* let words

till drinks one after the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle (see page 203 for an explanation of the pentagram and how to draw one. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is consi

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

outlook, african spirituality governed much of the ways that african americans knew and saw the world. among future generations, supernatural practices would be strongly associated with africans, even as most adherents and practitioners were american-born. 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 traditio

emonies, in which the gizzards of chickens, the livers of dogs, the heads of snakes and the tails of lizards played a mysterious but very conspicuous part" the significance of these african-derived practices does not become clear until we place them in the context of a developing african american christian tradition. emerging in various forms, these synthetic "christian" practices would have been familiar to african americans of various cultural positions, both creoles and native africans, slaves and free blacks. variations in african rituals and belief, in this case maintained by an older african-born population, would endure among american blacks because they offered power to their practitioners, because they were meaningful, and because they came to meet essential needs.[39\ 55\ the dis

hen she came back, she slipped through the keyhole and went to get into her skin. everytime she went to get in, the pepper would burn her. she would say "skinny, skinny, don't you know me" then she would try again: it would burn her still. she would say "skinny, skinny, don't you know me" the husband woke up. she got into it, but could not stay. then she was tarred and burnt to death [63] another familiar theme is "witch-riding" the witches f practice of clambering on a sleeping human at night and riding him to exhaustion. the belief in riding also appears in european contexts with minor variations.sometimes the witches ride humans who are transformed into animals.but the human-as-mount motif in the tale has been related in black american folklore since the early 1800s. other european witc

nded. african american healers utilized a variety of therapies. sources from the late nineteenth and early twentieth centuries show a convergence of spiritual beliefs, supernatural traditions, and practical techniques in black healing practices. for many blacks, the distinction between spiritual healing and other forms of healing was often blurred. in order to be successful, a healer needed to be familiar with spiritual interventions as well as conventional techniques such as herbalism and traditional "doctoring" the overlap of these approaches reveals the pragmatic strain that has characterized african american healing traditions. herbalism was a healing practice that evolved out of african americans f assimilation of native african, native american, and anglo botanical techniques "root a

or homeopath" black patients sometimes viewed anglo-american medicine as a complex with multiple meanings. laura towne, a white pennsylvania teacher who made her residence in the sea islands in the 1870s, was trained as a nurse, specializing in homeopathy and herbalism. the gullah residents welcomed her medical skills but reinterpreted her healing practices with a cultural framework that was more familiar to them. acknowledging the success of her treatment of an elderly woman for dysentery, towne found that they believed she had "neutralized" the ailment by means of witchcraft.[11] although many utilized spiritual sources of knowledge in their treatment of affliction, not all african american healers were supernatural specialists. many did not perform rituals or use charms and healing devi

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

merry rather than satiated; and it is to be wished that all invitations and feastings were kept like this. having now taken a few turns up and down the hall again, the virgin asked us whether we desired to begin the wedding. yes, noble and virtuous lady, said one. whereupon she privately despatched a page, and yet in the meantime proceeded in discourse with us. in brief she had already become so familiar with us, that i ventured to request her name. the virgin smiled at my curiosity, but yet was not moved, but replied: my name contains five and fifty, and yet has only eight letters; the third is the third part of the fifth, which added to the sixth will produce a number whose root shall exceed the third itself by just the first, and it is the half of the fourth. now the fifth and the seve

COLLIER IRENE CHINESE MYTHOLOGY

page 12. in addition to the diversity of opinion regarding dates in chinese history, there are many systems for spelling the names of the chinese dynasties and other chinese words. in the interest of making this text easy for students of all nationalities to follow, we have attempted to use the easiest pronunciation for dynasties, names, and places. in some cases, we have kept the traditional and familiar transliterations of chinese words that appear in older books. in other cases, we have used the pinyin system, which has been promoted by the chinese government since the 1970s. at that time, the government wanted to standardize all foreign language translations using the mandarin dialect of chinese. in pinyin, the letter q is pronounced ch, the letter x is pronounced sh, and the chinese m

ndred years and ended the period of the god-kings. with the next dynasty, the shang, came recorded history and human rulers. dr. john s. major, director of the china council of the asia society, explains the change: the square earth had to be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in ma

COSIMANO CHARLES ELEMENTARY PSIONICS

ht miles per hour. this was so shocking that a london magazine ridiculed it by saying it was as likely as putting a man on top of a rocket and shooting him at the moon. there is no arguing with british logic, presupposing of course that you can find it. now, for those of you who have never read anything by me before--shame on you! sorry about that, i just couldn't resist it. anyway, if you're not familiar with me or my work i'm going to tell you a few basic things about myself. i was not born psychic. i cannot say that when i was three i saw the end of the korean war. hell, i probably didn't even know that a war was going on in korea or even that such a place existed. i was too busy playing in my backyard with the kids on the block and tying up the babysitter. i got into psychic stuff sort

f them blew up in his face when he was a boy, thus he views widgetmakers with something of the same disdain that humans feel towards steelworkers. in the face of this overwhelming energy, you are going to sally forth and try to cause the politician to vote your way. it is quite possible that you may succeed, but it is not likely. it is, therefore, a good idea to know your target subject and be as familiar as possible with his attitudes. you should always set up an experiment in such a manner that success is easily determined. try to create experiments in which the results are obvious and not the sort of behavior that one expects under normal circumstances, such as making the local soccer slut turn her minivan in front of the speeding truck. by taking this route, you will make this work muc

CROSSING THE DESERT

across the expanse of the desert. this is an interesting moment. you are leaving behind the known and are entering the unknown. the known is the divine land of khem, before you the unknown desert with its mirages, bandits, scorpions, sandstorms, etc. beyond that are the foreign lands ruled by set. what do you say as a charm? not a prayer to set, whose lands you were entering. not a prayer to the familiar gods of egypt. no, a statement of one's coming into being as the creator. now why would this be protective? or more to the point, what was being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against desert brigands. it is for the soul. the smart traveler has already taken care of the body's needs in th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

l bank, a world currency, and a world army. the technology for electronic money and a microchipped population would be added later. by now, certain names were appearing which would be involved in almost everything of global significance in the decades that followed: names like rockefeller, rothschild, morgan, harriman, milner, dulles, warburg, roosevelt, house, and baruch. these names will become familiar as the conventional view of history is overturned. such names and organisations within the elite/illuminati/brotherhood network have been behind the two world wars, the russian revolution, the rise of adolf hitler, and the constant manipulation of the financial system. these events have kept humanity in fear and division, exactly as required. but it is a fair question to ask why would the

of pacific relations was founded in 1924 and headed by jerome d. greene, a boston banker close to morgan and the rockefellers. this was designed to extend the network into the governments and businesses of the far east. alongside greene on the ruling council was lionel curtis, the leading founder of the royal institute of international affairs. you will see throughout the book how the network of familiar names and organisations keeps coming up whenever events are being orchestrated. a brotherhood mafia of organisations and people, controlled by the same elite, cast a web of manipulation and deceit across the atlantic from london to new york and washington, and then further afield, too. much of the funding for this new world order network comes from the taxexempt foundations. these are the

ed to believe some incredible garbage. genetic superiority of the intellect through interbreeding is one of them. it appeals to the ego, i guess. note, also, how the malthus proposals of the encouragement of disease and of forcing upon the poor conditions they are unlikely to survive, are still at the forefront of elite policy in the third world and within industrialised countries, too. names now familiar to us in this book, such as the harrimans and the rockefellers, were seriously into eugenics. averell harriman's mother funded the launch of the race-science movement in america in 1910, and built the eugenics 130 .and the truth shall set you free record office as a branch of the galton national laboratory in london. the harrimans were responsible for the bush family fortune and they were

roval for his plans from russel c. leffingwell, senior partner in the j.p. morgan bank and official of the cfr; david rockefeller, the cfr chairman from 1946-53; nelson rockefeller (cfr; sir william wiseman (comm 300, partner in kuhn, loeb, the rothschild company; george franklin, the cfr executive director from 1953-71 and an 'in law' to the rockefeller family; john foster dulles, and many other familiar characters.31 by this time, retinger had already formed the american committee on a united europe with allen dulles, the first head of the cia, and william donovan, the head of the cias predecessor, the oss.32 from these and other discussions came the idea of a grouping of leading politicians, political advisors, media owners and executives, multinational company and banking executives, m

n 1954, the year the bilderberg group was founded, another organisation came into being, the european-atlantic group. its headquarters are at 6 gertrude street, chelsea, london. the group was formed by the late lord layton, who was then vice-president of the council of europe and it brings together members of parliament from all parties, industrialists, bankers, economists, and journalists (sound familiar) to promote closer relations between the "european and atlantic countries by providing a regular forum in britain for informed discussion of their problems and possibilities for better economic and political cooperation with each other and with the rest of the world".42 this means, to use its own words, connecting with international organisations, including the council of europe, nato, oe

DAVID ICKE CHILDREN OF THE MATRIX

o. the technology and physical appearance of these extraterrestrials led the atlanteans/lemurians to see them as gods. intermarrying with these beings to produce light-skinned offspring with "god-like features" became the goal of many atlanteans, samsel writes, and these crossbreeds became the dominant force. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we

ithin the pre-dynastic period- around 2700bc. the right to rule in the sumer empire (again like lemuria and atlantis) was by bloodline, a fact fundamental to understanding how the world is controlled- and who by- today. the egyptian inscriptions detailed here were discovered by waddell to have been written in sumerian hieroglyphics, not the much later egyptian version with which egyptologists are familiar. sargon's grandfather (khetm to conventional history) was known as: takhu or tekhi in the early sumerian-style "egyptian hieroglyphs; as tuke in the old sumerian king lists; and as vri-taka or dhri-taka in the indian king lists" these are slightly different spellings for the same person who ruled all three. sargon's father (ro to egyptologists) was known in sumerian-egyptian hieroglyphics

n ad1010, tells the story of the birth of zal, the "demon" or "watcher" offspring, whose appearance horrified his father, king sam. according to firdowsi, this watcher hybrid called zal married a foreign princess named rudabeh, a descendant of the "serpent king, zahhak, who was said to have ruled iran for a thousand years. rudabeh is described as tall as a teak tree and ivory-white. these are the familiar features of the "watcher" offspring in this ancient period. the royal or tribal rulers of china, africa, the near and middle east, europe, asia, people of every colour and creed, have claimed their right to rule by their descent from the serpent gods. as we've seen, alexander the great, one of the most famous monarchs and conquerors of all time, was known as the "serpent son. alexander is

was ruled by the death goddess, hel. these subterranean networks could be accessed through the mounds and hill forts built by the ancients and the mountains, hills, and lakes they held to be sacred. these "fairy folk" in all their names and guises were said to interbreed with humans to create hybrid bloodlines, abduct surface people, drink human blood, and take human reproductive materials. sound familiar? and the main form in which these "fairies" and "elves, etc. appeared was reptilian. elf or elven is still one of the illuminati code names for the reptilian bloodlines. the tales of non-human "gods" living within mountains or having their subterranean complexes entered through mountains is likely to be the origin of the endless myths about "holy" or "sacred" mountains. mount olympus, the

bloodlines are controlled by demonic entities "being a rothschild descendant, he said "i was maximally demonised" he continues "i was present at my father's death in 1988, receiving his power and the commission to carry out my destiny in the grand conspiracy of my family. like their other children, i played a key role in my family's revolt from god. when i watch cnn, it startles me to see so many familiar faces now on the world stage in politics, art, finance, fashion, and business. i grew up with these people meeting them at ritual worship sites and in the centers of power. financiers, artists, royalty, and even presidents, all these dissociated people work and conspire today to bring in a new world order..these people, like me, are sra/did [satanically ritually abused and dissociative id

DAVID ICKE THE BIGGEST SECRET

form and face,if not a demon, he at least,appears a party-coloured beast.48zal later marries a foreign princess called rudabeh, thedaughter of mehrab, the king of karbul, and a descendantof the serpent king, zahhak, who was said to have rulediran for a thousand years. this was one of the reptilianbloodlines and in keeping with this, rudabeh is describedas tall as a teak tree, ivory white etc, the familiar featuresof the watcher-human offspring. these descriptionsabound for the royal lines of iran and the near east, as dotheir comparison with trees because of their great height.it seems from their texts that you required thenefilim-watcher physical characteristics to qualify to be king. this, no doubt, is the originof the divine right of ki;gs, the right to rule by virtue of your family blo

en, yet he doesnt record any of this. he was there when jesus is said tohave made his triumphant arrival in jerusalem and when he was crucified and rose fromthe dead on the third day. what does philo say about these fantastic events? nothing.not a syllable. not a titter.49 none of this is mentioned in any roman record or in thecontemporary accounts of the writers of greece and alexandria who were familiar withwhat happened there.50why? because it didnt happen. it was a symbolic, coded story to pass on esotericand astrological knowledge of many kinds and, most crucially, to create another prison-religion based on the symbols of the babylonian brotherhood. the human race hasbeen had. big time.101 sources1the phoenician origin of britons, p 47.2arthur dynott thomson, on mankind, their origin

ar of his life. with goodreason, it turned out. he was bludgeoned to death by someone he clearly knew and trusted,because he opened his door to them and a bell alarm gelis had installed was not activated.despite the violence of his death and the intense struggle which preceded it, his body wasleft neatly laid out on the floor in almost ritualistic fashion.32 in his church at coutaussawere the now familiar symbols, the lion paws, the grapes and the vine, and a form of thestar of david, the six pointed star, with one triangle superimposed on the other instead ofbeing interweaved as normal. exactly the same symbol was found on saunieresbookplate.33 on geliss grave, topped by a maltese/templar cross, is the word assassineand the headstone is adorned with a rose, the symbol of the rosicrucians

tion into thepresent day is that people operating behind one mask are also members of other,sometimes many other, masks working to the same agenda. yet again, the scots guard(templars) proved to be expert at the trojan horse technique. they infiltrated and tookover the administration of france as advisors and ambassadors. charles was theirpuppet and the names of this scots guard elite are getting familiar. sinclair, stuart,hamilton, hay, montgomery, cunningham, cockburn and seton. these were thefamilies who came to scotland from france and flanders and could trace theirbloodlines back to the ancient near east and the anunnaki. they took over scotlandand now they re-established their influence in france. the scots guard was anotherfront for the secret knowledge, the unfolding of the templar

was now freemasonry and, of course, the newcomers took overthe show very quickly, we are told. what happened, in truth, is that the knightstemplar-rosicrucian-babylonian brotherhood underground, created their own initiationstructure to pass on the secret knowledge to the chosen few and keep it out ofcirculation. the mason guilds were simply a cover story.freemasonry was born in scotland among the familiar brotherhood bloodlinefamilies, especially the reptilian st clair/sinclairs. they were based at rosslyn orroslin castle just south of edinburgh in a region steeped in templar tradition. like allof these bloodline families, they periodically change their name to hide their origins.this line became the st clairs while they were living in normandy before they crossedthe english channel with w

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ke your partners, please. lets go!497(this page is intentionally left blank.)498bibliographyalder, the battle of the trees (freedom house, crete, greece, 1995).allen, d. s. and delair j. b, when the earth nearly died (gateway books, wel low, bath,england, 1995).andrews, george nsthe hidden gears of freemasonry there is a masonic organization within the world most know nothing about. those who are familiar with freemasonry only see the "good works" organization. freemasonry occasionally holds benefits for children's hospitals, and various other organizations to raise money for the cause. what this does is it keeps peoples minds off of what is going on within the walls of freemasonry and reinforces the thought that freemasonry is a "good works" organization. freemasonry is like a *school bui

ts and the church. and that it is all run by the secret society brotherhood. the street design in washington, d.c, has been laid out in such a manner that certain luciferic symbols are depicted by the streets, cul-de-sacs and rotaries. this design was created in 1791, a few years after freemasonry assumed the leadership of the new world order, in 1782. in europe, occult leaders were told by their familiar spirits as early as the 1740's that the new american continent was to be established as the new "atlantis, and its destiny was to assume the global leadership of the drive to the new world order. the united states of america was chosen to lead the world into this kingdom of antichrist from the beginning. the capital is washington, d.c. in 1791, pierre charles l'enfante(the designer, who w

DAVIDSON DAN SHAPE POWER

itself. reich demonstrated that the atmosphere contained orgone and he proved that orgone is the pre-atomic energy from which our universe is made. one of reich's most notable achievements was a free energy device based on the fact that high concentrations of orgone would stimulate ionic emission in vacuum tubes. table 2.3.2-1 summarizes some very interesting facts about orgone energy. for those familiar with studies of pyramid energy and other aetheric accumulators, it is obvious that orgone is another manifestation or modification of universal aether. 2.3.3 the oraccu the orgone accumulator, or oraccu as it was called, is an invention by reich which will accumulate and intensify orgone energy. experiments showed that orgone is able to penetrate anything; however, the speed of penetratio

DEMONIC BIBLE

things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he put

ord come forth, n, and manifest thyself. for i have crossed the gates of hell and have become the devil incarnate. come forth, n, and manifest thyself. come forth, n, and manifest thyself. n, grant unto me thy power. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. n, confer upon me the authority to command all demons subject unto you. n, confer upon me familiar spirits to aid me in this work. come forth, n, and manifest thyself. come forth, n, and manifest thyself (drink from chalice) rituals of death& resurrection baptism i give myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross u

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

they are all psychic in nature. these include but are not limited to: clairvoyance (q.v) as astral sight; clairaudience (q.v) as astral hearing; telepathy (q.v) as astral speech; psychometry (q.v) as one form of astral touch; empathy (q.v) as another form of astral touch; telekinisis (q.v) as one form of projecting astral force; and psychonisis (q.v) as another form of projecting astral force- f- familiar: a spirit or entity that has established a close, constant relationship with a human being, usually of a beneficial or benign nature. often the spirit communicates through the physical body of a pet animal such as a cat. fate: the end result of the actions of life, either good or bad. the completed karma (q.v. few, ogham: one of the characters of the celtic tree alphabet called ogham. fir

e body with opposite poles of force similar to those of the magnet. mahatantra: great tantra (q.v. an orgasmic experience that result in an altered state of consciousness commonly known as enlightenment. mait-tete: literally, the "master of the head" each worshiper in voudoun (q.v) has a special loa (q.v, usually the one by which the person was first possessed, with which the person enjoys a more familiar relationship. malkuth: pronounced "mahl-koot" it means "kingdom" in hebrew. the tenth sephirah (q.v) on the tree of life (q.v. it is at the bottom of the central pillar and relates to our physical plane. mambo: a priestess of voudoun. in some parts of haiti, she is considered lower in status than the houngan (q.v) or priest, but her role is similar. mana: a polynesian word for the occult

DION FORTUNE CEREMONIAL MAGIC UNVEILED

echnical system of the tree. it is lucid, comprehensive and concise, and performs a very useful service in correlating the cabbalistic, eastern, and egyptian systems. it is thus possible for the student to trace out the interrelation between the two systems which are worked together in the west, the egyptian and cabbalistic; and for the theosophist to recognise the classification with which he is familiar, when it is applied to the glyph of the tree in the technical methods of western occultism. mr. regardie has the inestimable advantage of knowing the hebrew language; in this, as an occultist, he is unique; for although most occultists working the western tradition have enough hebrew to transliterate the words of power for inscription on pentacles and talismans or for numerological work

DION FORTUNE MYSTICAL QABALA

s place in the world. this concept kept science back for hundreds of years in western europe, and in the end men of science had to break with religion and endure mystical qabala page 28 persecution as heretics in order to arrive at that conception of evolution which was explicitly taught in the mystic tradition of israel, a tradition with which the writers of the old testament were unquestionably familiar, for their works are full of qabalistic references and implications [page 40] 12. the qabalah does not conceive of god as fabricating creation stage by stage, but thinks of the different phases of manifestation as evolving one from another, as if each sephirah were a pool which, being filled, overflowed into a lower pool. to borrow again from macgregor mathers, hidden moan acorn is an oak

the father and the mother, we have the root concept of our cosmogony, and we shall return to it again and again under innumerable aspects, and each time that we return to it we shall receive illumination. these earlier chapters do not attempt to deal with any of the points exhaustively for reasons already noted, for the student unfamiliar with the subject (and there are very few students who are familiar with it) has not yet got the necessary mental furniture of facts to enable him to appreciate the significance of a more detailed study; we are at the present moment engaged in assembling this furniture; in due course we shall begin to arrange it into a house of life, and study it in detail [page 46] 12. binah, the superior mother (as distinguished from mal kuth, the inferior mother, the b

lord of books and learning. observing their opposition, we shall expect to find two different aspects represented in them, these finding their equilibrium in a third, yesod, the sphere of luna. we see then a triangle composed of the lady of nature, the lord of books, and the mistress of witchcraft; in other words, subconsciousness and super- consciousness correlate in psychism. 29. anyone who is familiar with practical mysticism knows that there are three paths of superconsciousness-devotional mysticism, which correlates with tiphareth; nature mysticism, of the inebriating dionysian. type, which equates with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the

ala page 61 18. the sephiroth should be interpreted macrocosmically, and the paths microcosmically; thus we shall find the clue to the tree in both man and nature. chapter xiii practical work upon the tree 1. if among the readers who have followed these studies in the qabalah thus far there are any of the more advanced students of western occultism, they will no doubt have found much more that is familiar than is new or original. in work mg upon this storehouse of ancient knowledge we are in the position of excavators working on the site of a buried temple; we are digging up fragments rather than studying a coherent system; for the system, though coherent enough in its heyday, was broken and scattered and defaced by the persecutions of twenty centuries ot unenlightened bigotry and spintual

rld during the earlier centuries of our epoch; mrs atwood's monumental book has revealed the significance of the alchemical symbolism to us. none of these, however, have expounded the western tradition as initiates of that tradition, but have approached it from outside and either pieced together its fragments, or, as in the case of mme blavatsky, interpreted it by analogy in the light of the more familiar system of another tradition. 3. those who approached the study of the subject from the inside-that is to say, with the initiatory keys-and employed [page 92] it as a practical system for the exaltation of consciousness have, for the most part, maintained a secrecy which, though it raight have been not only justifiable and even essential in the days when the holy inquisition rewarded such

DION FORTUNE PSYCHIC SELF DEFENSE

he himself saw and heard a flight of berberlangs pass by, and visiting next day the house he saw them enter, found the occupant dead without any sign of external violence. compare mr. skertchley's account of the berberlangs lying in the long grass and throwing themselves into trance with mr. muldoon's account of "the projection of the astral body" with which every student of occultism ought to be familiar, for it is undoubtedly a classic of occult literature, being a practical account of occult experiences and detailed instructions how to go and do likewise. but to return nearer home. in the course of my experience of the byways of the human mind, which, from the nature of my work, has been, like sam weller's knowledge of london, extensive and peculiar, i have only known one case of genuin

here are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, however, we shall find that milton was familiar with both divine and infernal hierarchies, and that these were graded and charted according to a definite system. anyone who is acquainted with the qabalah will recognise that in milton he meets a fellow qabalist. in the qabalah we find the esotericism of the old testament. i propose to use the qabalistic terminology to explain the esoteric theory of evil because, firstly, it is the one i

with both divine and infernal hierarchies, and that these were graded and charted according to a definite system. anyone who is acquainted with the qabalah will recognise that in milton he meets a fellow qabalist. in the qabalah we find the esotericism of the old testament. i propose to use the qabalistic terminology to explain the esoteric theory of evil because, firstly, it is the one i am most familiar with; secondly, it forms the basis of western occult thought and all medieval magic is based upon it, together with much modern magic; thirdly, it is, in my opinion, singularly lucid, coherent and comprehensive; and being a system consecrated by antiquity, i cannot be accused of romancing, or fabricating my own system. in order to render my concepts clear, a brief explanation of qabalisti

he imperfect technique that is the trouble. i was once doing some experimental work with geomancy, which is a method of divination belonging to the element of earth. now all divinations, when performed according to their esoteric formulae, always begin with an evocation of the genius that presides over that particular operation. the genii of geomancy are not of a very high type. i was imperfectly familiar with the method, and was trying to set up my prick-figure on a piece of paper instead of using a tray of wet sand as i should have done. things began to go wrong, and the room was filled with the most terrible stench of drains. the appropriate banishing ritual was immediately performed, and the air cleared; but there was not much doubt about the objectivity of this phenomenon while it las

ng breached, he will believe anything. thirdly, if he ever gets as far as thirdly, he learns discrimination, and distinguishes between the black fraternities, the white fraternities and fatuous fraternities. chapter xi 55 of 103 the psychic element in mental disturbance we have seen in a previous chapter that nervous and mental disorders can simulate a psychic attack, especially if the subject is familiar with the terminology of occultism. we must also consider the part played by psychic attack in nervous and mental disorders. but before we can embark upon this section of our studies, we must give a brief explanation of the nature of nervous and mental disturbances and the distinction between them. we will not go into academic considerations, for these pages are not written for the orthodo

DONALDTYSON FAMILIAR

e say these words "the eye is blind, it cannot find me" repeat the words three times. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from harm, and

he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from harm, and also taught the shaman occult secrets. in the middle ages, the inquisitors of the catholic church believed the pets of accused witches to be possessed by demons. a witch was supposed to feed her familiar spirit with her own blood, which the animal sucked from her body at a special nipple that became known as a witch's mark. this nipple might be anywhere on the body. it was identifiable to the witch-finders of the inquisition because it was completely insensitive to pain. a long needle might be thrust into it without the awareness of the witch, if her eyes were covered or averted during th

sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not voluntarily keep a familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both working for the devil, bound together by t

ar was the devil's way of insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both working for the devil, bound together by the witch's unholy pact. the spirit who remained in close association with the witch was the familiar, not the cat or dog or other pet that was thought to be the spirit's physical host. when an old woman suspected of witchcraft was seen by her neighbors talking to her pet cat, the common opinion was that she was conversing with her familiar demon, and plotting evil for her neighbors. the years of the european witch-crazy were hard for elderly woman, and even harder for cats, particularly

itchcraft was seen by her neighbors talking to her pet cat, the common opinion was that she was conversing with her familiar demon, and plotting evil for her neighbors. the years of the european witch-crazy were hard for elderly woman, and even harder for cats, particularly black ones. black cats were associated with satan because of their color. cats became the most popular suspect for a witch's familiar because of their uncanny manner of seeming to see things that are not there, and their knowing gaze- anyone who looks into a cat's eyes can almost believe that some unearthly intelligence resides there. cats were also natural pets for rural women because they could feed and care for themselves, and kept down the mouse and rat populations in the house and barn. there is a theory that the g

DONALDTYSON MIRACLES

pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with religion. they are popularly perceived to be caused by deities, by spiritual agents of deities known as angels, or by human agents of deities such as avatars or saints. although we are most familiar in the west with miracles associated with the christian religion, all religions have their history of miracles. religious miracles may be divided into two types, spontaneous or induced. in the first case, a wondrous event occurs without warning or petition, to the complete surprise of those who witness it. the second case involves divine intervention deliberately sought by prayers or ritu

DONALDTYSON SIGIL

largely illiterate cultures by means of personal, family or state seals that took the forms of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execration

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

unas is among those who live upon this earth for ever and ever and ever" p. lxxxi the notion that, by eating the flesh, or particularly by drinking the blood, of another living being, a man absorbs his nature or life into his own, is one which appears among primitive peoples in many forms. it lies at the root of the widespread practice of drinking the fresh blood of enemies--a practice which was familiar to certain tribes of the arabs before muhammad, and which tradition still ascribes to the wild race of caht m-and also of the habit practised by many savage huntsmen of eating some part (e.g, the liver) of dangerous carnivora, in order that the courage of the animal may pass into them.[1] the flesh and blood of brave men also are, among semi-savage or savage tribes, eaten and drunk to ins

ELLIS LOW TWELVE 1907

h the least possible delay we were in the saddle, and after the fierce horde, though the best mounted of us knew it was impossible to overtake them. the old chief was aware that pursuit would be instant, and his party did not go into camp till they had ridden one hundred and twenty miles. it was clear that he was aiming for the mountains, where every canon, cave, stream, ravine and even rock were familiar to the band. we pressed our horses to the limit, but did not overtake the renegades, nor get near enough even to exchange shots with them. we had a dozen of the best apache scouts with us, and plunged into the mountains under their guidance. directed by the matchless vikka, who, despite his fifty-odd years, was as active, wiry, powerful and alert as ever, we ran geronimo down and made him

me and slightly to the left towered another boulder, not so large as the one that screened lieutenant smith. i crawled behind this and then awaited the obscuration of the moon, to advance farther into the open. i was in the act of creeping forward, when, without the slightest sound or warning, the figure of an indian warrior rose to view beside the boulder. one glance at it was enough. i was too familiar with the fellow to be mistaken. it was geronimo himself. iv the first look was enough. geronimo, the ferocious leader of the warm spring band, was standing within thirty feet of where i lay on my face behind the boulder, with my revolver tightly grasped in my right hand. 11 it was geronimo himself' low twelve 53 my muscles were iron, my nerve cool and the shot a fair one. i had the drop o

e. the chippewas at that time, and indeed for a long time before, were on the best of terms with the whites, and he could not work out his terrible programme among them. so he made his way to the southwest, where the apaches were continually on the warpath, and cast in his lot with them. moreover, the spring of 1885 was not the first time he 84 low twelve went thither. he could not have become so familiar with their language and ways in that brief interval. chato told me he had seen him with his people two years before his death, though geronimo, when questioned, would never give any satisfactory reply. i must not forget one peculiar fact which involved the career of jennings in still deeper mystery. it will be recalled that he said he was born in the city where i first sat in a lodge with

disunionists, and it was not to be expected that he intended any kind of raid. he would probably go thither for a night or two for rest, for his men had been so continuously in the saddle that they needed it, as our own fellows often did. i quickly formed my plan. as soon as it was dark we would ride to within a mile or so of the town and take our position in a dense wood, with which we were all familiar. then late at night we would make a dash into the town and set things humming. perhaps the long hoped-for meeting between mcgibbon and me would follow. at any rate, we should be able to strike a blow that would tell. in a situation like the one i have described the utmost care was necessary. it might be that my informant was mi taken. it might happen, also, that with all the circumspectio

lonel, who was seated on a camp stool, smoking a corncob pipe, and his expression seemed more terrible, if possible, than before `what's your name' he demanded, taking his pipe from his mouth. i gave it `are you a mason' he asked in the same crisp manner "i answered in the affirmative, and he then inquired `where do you hail from "this was followed by the other questions with which all masons are familiar, until i convinced him that i was what i claimed to be "the colonel abruptly ceased speaking. his sword lay on a stool beside his own. he crossed his legs and smoked furiously, with his eyes fixed on the opening in the tent through which i had entered. he seemed to be thinking intently, his face half obscured by the volume of smoke that continually rolled from his mouth. suddenly he spran

EMPERORS NEW RELIGION CHURCH OF SATAN

aeon of set [49] the church of satan has a case against michael aquino in terms of the postulated 1975 schism. firstly, the church of satan advises that michael aquino s revelation might have been prompted by a strong desire to be a new anton lavey or to take over the church of satan: this supernatural revelation supposedly gives him the right to supercede the church of satan. doesn t that sound familiar [50] thus noting that the revelation came at an opportune moment when michael aquino found himself torn between loyalty with the church of satan and his personal interpretation of its ideology, the church of satan has a point: michael aquino s revelation and his evaluation of the church of satan are to be taken with a grain of salt. secondly, michael aquino s conclusion as regards the chu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the operation, concerning the convocation of the spirits, and in what manner we ought to carry out the operations. the third and last part of the document is mostly derived straight from abra-melin, and the author, ignoring theoretical matter as far as possible, gives information about the actual practice of magic. in the first place he tells how to procure divers visions, how one may retain the familiar spirits, bound or free, in whatsoever form, and how to excite tempests. in other chapters he discusses raising the dead, transforming oneself into divers shapes and forms, flying in the air, demolishing buildings, discovering thefts, and walking underwater. the author writes about the thaumaturgic healing of leprosy, dropsy, paralysis, and various common ailments such as fever and seasick

philip j. hastings, 1965. agate (or achates) according to ancient tradition, this precious stone protected against the biting of scorpions or serpents, soothed the mind, drove away contagion, and put a stop to thunder and lightning. it was also said to dispose the wearer to solitude, promote eloquence, and secure the favor of princes. it gave victory over enemies to those who wore it. agathion a familiar spirit that was said to appear only at midday. it took the shape of a man or a beast, or even enclosed itself in a talisman, bottle, or magic ring. agathodaemon benevolent deity in greek mythology, the good spirit of vineyards and cornfields. according to aristophanes, agathodaemon was honored by drinking a cup of wine at the end of a meal. he was represented pictorially in the form of a

um atque excellentia verbi dei declamatio, also published at antwerp in 1531. his other works included a treatise de nobilitate et praecellentia feminu sexus, dedicated to margaret of burgundy out of gratitude for her patronage. his interest in alchemy and magic dated from an early period of his life and gave rise to many tales of his occult powers. it was said that he was always accompanied by a familiar in the shape of a large black dog. there is a tradition that on his death he renounced his magical works and addressed his familiar thus: begone, wretched animal, the entire cause of my destruction! the animal fled from the room and plunged into the saone, where it perished. it was said that at the inns where he stayed, agrippa paid his bills with money that appeared genuine enough at the

it was not easy, as will readily be believed, to follow the mystical explanations of the sheikh. air was referred to by him as the vulture, fire as the scorpion, water as the serpent, and earth as calacant; and only after considerable cross-questioning and confusion of mind was i able to disentangle his arguments. finding his notions so entirely medieval, i was anxious to discover whether he was familiar with the phlogistic theory of the seventeenth century. the alchemists of old had noticed that the earthy matter which remains when a metal is calcined is heavier than the metal itself, and they explained this by the hypothesis, that the metal contained a spirit known as phlogiston, which becomes visible when it escapes from the metal or combustible substance in the form of flame; thus the

d, it is to be found among the aborigines of america. the early french settlers called the nipissing jongleurs because of the surprising expertness in magic of their medicine men. some writers observed the use of hypnotic suggestion among the menominee and lakota (sioux) about the middle of the last century, and it is generally admitted that this art, which is known to americanists as orenda, was familiar among most indian tribes, as james mooney noted in his ghost dance religion (1896. d. g. brinton, alluding to indian medicine men and their connection with the occult arts, observed: they were also adept in tricks of sleight of hand, and had no mean acquaintance with what is called natural magic. they would allow themselves to be tied hand and foot with knots innumerable, and at a sign wo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

or drug expels its contrary. the idea of contiguity assumes that whatever has once formed part of an object continues to form part of it. thus, if a magician can obtain a portion of a person s hair, he can work harm upon that person through the invisible bonds that are believed to extend between the individual and the hair in the magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or

ospecting for minerals, and in cases of sickness, his assistance is invoked. he is entitled by custom to certain small fees; thus, after a good harvest he is allowed in some villages five gantangs of padi, one gantang of rice (beras, and two chupaks of emping (a preparation of rice and cocoa-nut made into a sort of sweetmeat) from each householder. the pawang used to regulate taboos, and employ a familiar spirit known as hantu pusaka.a hereditary demon. he also acted as a medium and divined through trance. to become a magician, you must meet the ghost of a murdered man. take the midrib of a leaf of the ivory cocoa-nut palm (pelepah niyor gading, which is to be laid on the grave, and two midribs, which are intended to represent canoe-paddles, and carry them with the help of a companion to t

logy the demonic form common to malaysia was that of the jinn, 190 in number. these were sometimes subdivided into faithful and infidel, and further into the jinns of the royal musical instruments, of the state, and of the royal weapons. the afrit was also known. angels also abounded and were purely of arabic origin. besides these, the principal supernatural beings were as follows: the polong, or familiar; the hantu pemburu, or specter huntsman; the jadi-jadian, or wer-tiger; the hantu, or ghost of the murdered; and the jemalang, or earth-spirit. the pontianak, the malaysian vampire, has become the most famous of the supernatural beings of folklore and the subject of many popular movies. minor sorcery the rites of minor sorcery and witchcraft, as well as those of the shaman, were widely pr

jakob, and heinrich kramer. malleus maleficarum. edited by montague summers. london, 1928. malphas according to demonologist johan weyer, malphas was grand president of the infernal regions, where he appeared in the shape of a crow. when he appeared in human form, he had a very raucous voice. he built impregnable citadels and towers, overthrew the ramparts of his enemies, found good workmen, gave familiar spirits, received sacrifices, and deceived the sacrificers. forty infernal legions were under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. mamaloi an obeah priestess (see west indian islands) mana a term indicating vital or magi

al image from the deep unconscious mind, investigated mandalas created spontaneously by psychological patients (see also yantra) sources: tucci, giuseppe. the theory and practice of the mandala. london: n.p, 1961. wilhelm, richard, and c. g. jung. the secret of the golden flower: a chinese book of life. rev. ed. new york: harcourt, brace, 1962. reprint, new york: causeway books, 1975. mandragoras familiar demons who appear in the figures of little men without beards. the name is also applied to the plant popularly known as mandrake, whose roots resemble human forms and were believed to be inhabited by demons. the sixteenth-century witchcraft scholar martin del rio stated that one day a mandragora, entering a court at the re- encyclopedia of occultism& parapsychology. 5th ed. mandragoras 97

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e channeler and the average witness to a close encounter of the third kind (a ufo sighting in which, according to a classification system defined by the late astronomer and ufologist j. allen hynek, the presence of animated creatures is reported [1972, 138. typically, channelers have had a long history of occult interests before they begin communicating with supernatural entities holding forth on familiar metaphysical doctrines. close-encounter witnesses, on the other hand, fit the profile of witnesses to less exotic ufo sightings; in other words, they are pretty much indistinguishable from their fellow citizens. consequently, channelers look more like candidates for subjective experience, and in- introduction xv deed to every indication channeling is just that. it is not veridical (that i

55, occurred two months later. on august 2, he had a physical encounter with space people for the first time. angelucci soon went public with his experiences, warning that a world war was imminent. from the ruins of the world, a new age of eart h would arise. he also re l a t e d that after six months of unusual psyc h o l o g ical symptoms, as well as vivid dreams of a hauntingly beautiful, half-familiar world, he was transported to a beautiful otherw o r l d. he learned that he had lived there in another life, when he was known as neptune. angelucci wrote two books on his experiences and became a prominent fig u re on the contactee circuit. with the passing of the initial w a ve of enthusiasm about contactees, angelucci became little more than a distant m e m o ry of saucerd o m s heady

nj: prentice-hall. athena in project al e rt, a self-published monograph, an indiana contactee known as tuieta prov i d e s a transcript of a three-day conference held at the tectonic base that is on planet eart h. the gathering brought together s p e c i fic comm a n d e r s. under the immediate superv i s i o n, guidance, and counsel of commander asht a r. among the speakers, who included such familiar fig u res in the ashtar command as ko rton, monka, and soltec, was the here t of o re obscure commander athena. at h e n a spoke of the role of earth women in the coming period of great tribulation. during this crisis many people would not surv i ve. t h e woman most likely to get through the catas t rophic earth changes, according to at h e n a, was one who re c o g n i zed the importanc

aidan a. kelly, eds. new age encyclopedia, 97 104. detroit, mi: gale research. chief joseph in life, chief joseph (1840 1894) led a gro u p of nez pe rce indians and was admired in his time by his people and whites, alike, for his wisdom and courage. ac c o rding to a reston, vi rginia, channeler named john cali, joseph has been communicating from beyond the grave since 1992. joseph delivers the familiar message that earth is going through physical and spiritual changes. each individual must find the god in him- or herself. t h rough cali, jo s e p h g i ves personal psychic readings to those seeking guidance in their personal lives or metaphysical odysseys. jo s e p h s current messages are re c o rd e d in an occasional e-new s l e t t e r, sentinels of the sk y. further reading who are

rs with aliens. new york: charles scribner s sons, 1994b. post conference note. in andrea pritchard, david e. pritchard, john e. mack, pam kasey, and claudia yapp, eds. alien discus- sions: proceedings of the abduction study confer- ence, 146. cambridge, ma: north cambridge press. nyman, joseph, 1988. the latent encounter experience a composite model. mufon ufo journal 242 (june: 10 12, 1989. the familiar entity and dual reference in the latent encounter. mufon ufo journal 251 (march: 10 12, 1994. dual reference in the ufo encounter. in andrea pritchard, david e. pritchard, john e. mack, pam kasey, and claudia yapp, eds. alien discussions: proceedings of the abduction study conference, 142 148. cambridge, ma: north cambridge press. dugja according to members of a small group called elan vi

FAUST

te, love s mighty power, oh, give me back my youth again! jester youth, my good friend, you need most in the fight when enemies come on, hard pressing, when, clinging to your necks so tight, the dearest maidens hang caressing, when, from afar, a wreath entrances, luring to hard-won goal the runner s might, when, after madly whirling dances, a man carousing drinks away the night. but on the lyre s familiar strings to play with grace and spirit ever and sweep with lovely wanderings toward goals you choose for your endeavour, that is your duty, aged sirs, and we revere you for it no less dearly. age makes not childish, as one oft avers; it finds us still true children merely. manager words have been interchanged enough, let me at last see action too. while compliments you re turning- idle stu

arms death finds after a dance s maddening maze. oh, would that i, beneath the lofty spirit s sway, enrapt, had rendered up my soul and sunk away! mephistopheles and yet that night, those juices brown a certain man did not drink down. faust spying is your delight, is that not so? mephistopheles omniscient am i not, yet many things i know. faust though, from the frightful frenzy reeling, a sweet, familiar tone drew me away, though what remained of childlike feeling was duped by echoes of a happier day, i now curse all that, round the soul, enfolds it with dazzling lures and jugglery, and, banned within this cave of sorrows, holds it with blinding spells and flattery. cursed, before all, the high adherence to some opinion that ensnares the mind! cursed be the blinding of appearance that hol

eat heaps did we hoard it, in rocky caverns secretly we stored it; the arimaspians have nosed it out, they bore it off so far they laugh and shout. griffin we ll bring them to confess their deed. arimaspians but not in this free night of jubilee. ere morning all will squandered be; this time we ll probably succeed. mephistopheles [who has seated himself between the sphinxes. how pleasantly i grow familiar here; i understand them one and all. a sphinx we breathe our spirit-tones into your ear, and then you render them material. until we know you better, tell your name. mephistopheles men think that many a title i may claim. are britons here? such travellers are they; cascades and battlefields they love to trace, ruins and many a musty classic place; a worthy goal they would find here today

and knows how to cement the lofty dwelling s walls and to secure the roof against the pressing rain, it will go well with him all his long days of life; but he who over his threshold s sacred limits steps with light and fleeting foot in buoyant wantonness, will find indeed on his return the ancient place but all things changed about, if they re not quite destroyed. helena whereto the like of such familiar sayings here? thou wouldst narrate, so stir not up what gives offence! phorkyas it is historical, by no means a reproach. a corsair, menelaus steered from bay to bay; the shores and islands all he skirted as a foe, returning with the spoils that in his house abound. besieging ilion, he then passed ten long years; how many on the voyage home i do not know. but how stand matters here with t

re it all. the above. danger his rashness brings, fatally bold! euphorion. still must i- see the wings that now unfold! thither! i must! i must! grudge not the flight! he casts himself into the air, his garments bear him up for a moment, his head is irradiated, a trail of light follows him. chorus icarus! icarus! piteous plight! a beautiful youth falls at his parents feet. we think we recognize a familiar form in the dead body; but the corporeal vanishes at the aureole rises like a comet toward heaven. the robe, mantle, and lyre remain lying on the ground. helena and faust. quick on joy followeth dire pain and moan. euphorion s voice [from the depths. leave me in realms of death, mother, not all alone! pause. chorus [a dirge. not alone- where er thou bidest, for we think that well we know

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genuine trees of perfection in any of the lineages mentioned above

abylonians, and romans, the original biblical hebrew had faded from the memories of the jews. as a solution, the final redactor (i.e. ezra) chose to record the torah in a new alphabet that would be more recognizable to the generations of jews who had long forgotten the original. it was derived by using the twenty-two letter format of the old hebrew alphabet, with letter forms synthesized from the familiar alphabets of the palmyrene and nabataen dialects of aramaic extant in palestine at that time (figure 2.1 on page 58. since ezra is credited with the final redaction of the reconstructed torah, this alphabet shall henceforth be referred to as ezra hebrew. the oldest existing scrolls of the hebrew torah were written many centuries after the time of ezra, so we can not be certain that the on

onnected by lines is superimposed upon the three columns (see figure 3.5. the circles are known individually as sefirah (sphere) and collectively as sefiroth (spheres. 2 f #0 ten intangible sefiroth there are two very different sets of names for the same sefiroth. one rarely used set comes from the sefer yetzirah, and one widely known and used set comes from the zohar. so that the reader will get familiar with the parlance of both books, the 5' 8: h" 2: 2 2:e 8% sefiroth will hereon be referred to by both sets of names. the zoharic name of each sefirah will be given first, followed by the one from the sefer yetzirah. the yetzirathic names are each preceded by the qualifying phrase depth of (omehq, but for the sake of brevity this designation will usually be dropped when referring to them

tters yod y, heh h, and vav v are respectively ascribed to the supernal sefiroth. many authors ascribe only the upper tip of the yod y to the sefirah crown/ above and the rest of the letter with sefirah wisdom/east. the upper heh h is thereby associated with sefirah understanding/ north and the vav v with the sefirah knowledge/first. this confusion may stem from the fact that most writers are not familiar with the tree of perfection, and may not clearly comprehend the nature of the relationship between sefirah kingdom and sefirah knowledge/first. the confusion may also arise from the fact that the tree spans the four worlds, and at the same time, each sefirah is a complete tree. however, the sefer hashmoth and the sifra detzniyutha in the verses cited above clearly ascribe the yod y entire

a light blue background as the negatively existent endless light (see figure 6.1. 2 f 4# horizontal ezra hvhy on the tzimtzum surrounded by leviathan compared to the hermetic and religious qabalah, the mystical qabalah is relatively fluid. within certain parameters, it allows considerable flexibility in the choice of practices and how% e2 2 e" 2' 8: h f e 2 45 they are performed. while we are all familiar with the color of fire, there is no rigid prescription prohibiting an individual from using other colors such as white, red, gold, or even black for the fire letters. one might also prefer to use a different color for the solid circular background. a meditator may visualize the linear form or the yosher (upright) form of the name hvhy as dancing letters of fire. we could see the name as f

FOCUS OF LIFE

ents, be anything but unthinkable! what man prohibits and then commits will certainly cause suffering, because he has willed double. born of complex desire, results of actions are dual: multitudinous virtue and vice. creation is causee through this formula of reaction and is a servile believing-all this universe has come out of it. when by that unprohibiting self-love all this cosmos is certainly familiar and pleasured, it should be practised with labour. but who is honest enough to believe this without relapse? having renounced both good and evil conveniently, one should engage in spasmodic madness. renouncing everything else take shelter in that self-love, which incites the functions into the bold 'freedom from necessity am i: virtue and vice shall cease. self-illumination am i; the proc

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an undercurrent in much of greek thought, particularly in platonism and stoicism, becomes in hermetism actually a religion, a cult without temples or liturgy, followed in the mind alone, a religi

, three decans going with each sign as its three "faces. but they were also gods, and powerful egyptian gods, and this side of them was never forgotten, giving them a mysterious importance. the high place which the author of the asckpius assigns to the "thirty-six horoscopes" in his list of gods is a genuinely egyptian feature of that work, and in one of the stobaeus fragments we hear, within the familiar framework of a conversation between hermes and his son tat, of the great importance of the thirty-six. we have said, my child, that there is a body which envelops the whole ensemble of the world: you should represent it to yourself as a circular figure, for thus is the all. i represent to myself such a figure, as you say, o father. represent now to yourself that, below the circle of this

by pico, for instance that angels, who are voiceless, are better communicated with by signacula memorativa (hebraic mnemonic signs) than by speaking their names.4 reuchlin treats at length of the letter-number calculations, gives many names of angels, including those of the seventy-two who form the name of god (vehuiah, ieliel, sitael, elemiah, and so on)5 and instructions how to summon the more familiar raphael, gabriel, and michael.6 through reuchlin, pico's cabalist magic leads straight on to the angel magic of trithemius or of cornelius agrippa, though these magicians were to work it in a more crudely operative spirit than the pious and contemplative pico. pico's oration on the dignity of man echoes throughout with the words magia and cabala; these are the basic themes of his 1 pico

nc (i.e. trismegistus) asserunt occidisse argum, acgyptiis praefuisse, eisque leges, ac litteras tradidisse.1 hence, the mercury in the fresco who kills argus would be hermes trismegistus, and the next scene would show him in egypt, as the lawgiver of the egyptians, with, beside him, the law-giver of the hebrews, moses. this would be the usual hermes- moses comparison with which we have become so familiar in our study of magia and cabala. why did the pope have such a programme painted early in his reign, a programme which glorifies the egyptian religion (pi. 6a, shows the egyptian apis bulls worshipping the cross (pi. 6b, associates hermes trismegistus with moses? the answer to this question is, i believe, that the pope wished to proclaim his reversal of the policy of his predecessor by ad

name in hebrew within clouds of glory. the monkey is man, or rather man's art by which he 144 renaissance magic and science imitates nature, with simian mimicry.1 man here seems to have lost some of his dignity, but he has gained in power. he has become the clever ape of nature, who has found out the way that nature works and by imitating it, will obtain her powers. to use the terminology now so familiar, it may be said that by magia man has learned how to use the chain linking earth to heaven, and by cabala he has learned to manipulate the higher chain linking the celestial world, through the angels, to the divine name. an interesting example of applied magic, or power magic, is the steganographia of johannes trithemius, abbot of sponheim, printed in 1606 but known in manuscript before t

FRATER ELIJAH ANGELS OF CHAOS

queen of these shells (egos. she is the embodiment of the ego force, but because she is without body, she is not false, but being completely empty. she is literally burning in ecstasy. her want is of continual intoxication of being, which is why she is a whore. she gives to all without restriction. a perfect slut and therefore most holy. she is to be as a succubus for the magus: partner, servant, familiar, tool, temptress. she can (when properly enticed) transmute the very substance of ego. through her we come to understanding of the nature of consciousness and the fall of man. her cup can be poison because if the ego has a shred of itself, this can think itself real and we actually transmute false to false poison to poison. the magicians consciousness being thrown back into non-awareness

FRATER U D PRACTICAL SIGIL MAGIC

es and commentaries from my personal practice will provide you with many new suggestions. although spare's mysterious alphabet of desire belongs, technically speaking, to the pictorial method and in some respects touches the word method, it may nevertheless be considered the center of his magical achievement. unfortunately, his own comments about it are rather poor. therefore, most writers, being familiar with the subject on a theoretical level only, have caused much confusion rather than clarity when discussing it. yet, it seems to me that the basic principle of this magical symbol language is amazingly simple if viewed in relation to spare's system as a whole. the chapter gthe alphabet of desire' therefore, will not only offer a cursory comment on fragments from spare's rather chaotic le

not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. although experts have been familiar with the method of their construction for decades, little or no relevant literature has as yet been made available to a wider public. it, therefore, seemed pertinent to treat this subject matter here. the reader will note that in this volume we concentrate on creating personal, that is to say, individual sigils. this is a completely different approach compared to the tendency of many othe

les at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 1930) where he terms him, together with aleister crowley, a gsatanic occultist h2.and that is all. nevertheless, this important work has at least led many an occult researcher familiar with literature to spare. compared with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnoticed until the late sixties. he was born in 1886, the son of a london police officer, and we know very little about his childhood. he cl

ll trance. such gthreshold states h2 may be achieved either by withholding sleep, by overexertion, by exhaustion, or by activating intense emotions like anger, fear, pleasure, ecstasy, etc.3 here again we can see why the sex-magical charging of a sigil (which, of course, can also be performed during intercourse with a partner) is so much easier than all other methods. first, most people are quite familiar with willed orgasms, which can hardly be said, for example, of willed, controlled trances of exhaustion 32/ practical sigil magic one technique which is frequently quoted in terature, but hardly ever explained in detail, is spare fs so-cal or horror. second, the effort to achieve a sexual climax is so much less than to achieve a trance through fasting, for another example, which would tak

unter this hat state of consciousness which spare termed the gneither/neither. h ray sherwin tags it gnonattachment/non-disinterest, h or, more precisely, gpositive non-desire. h6 this again is more a question of practice and self-discipline than of technique. there is yet one other technique for forgetting a sigil, namely getting used to it until you no longer perceive it consciously. you may be familiar with this principle from personal experience. you decide to do something special every day and, therefore, you hang a note in a prominent place as a reminder. for a few days this will work all hat it does not serve as a reminder, so you finally end up where you began. you just don ft see the note and its message anymore. this may even become an unconscious act of sigil magic achieving the

FREEMASON BLUEBOOK

d him, unless you are convinced he will conform to our rules; that the honor, glory and reputation of the institution may be firmly established, and the world at large convinced of its good effects. chapter iv. the second, or fellow crafts' degree. the master is the judge as to the proper time for the advancement of a candidate: but be should not be advanced until he has made himself sufficiently familiar with the preceding degree to be able to work his way into a lodge open on that degree. if objections are made to his advancement, they must be submitted to the lodge and their sufficiency determined by a twothirds vote. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (13 of 76 [11/22/1999 11:51:55 am] first section. lesson. thus he showed me: and behold the lord stood

member of a distant lodge, or, of no lodge, but entitled to masonic burial, the duty devolves upon the oldest lodge in the place where he died, unless some other arrangement is made by those interested. it is the duty of the master to see that suitable bearers are provided, but in this, as well as other respects, he should consult with the friends of the deceased. the marshal should make himself familiar with the route the lodge will take and with the location of the grave and the approach to it, in order that he may avoid confusion and be prompt in the movement of the procession. if the deceased was a grand or past grand officer, the grand master maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (60 of 76 [11/22/1999 11:51:56 am] should be promptly notified, in order th

FREEMASONS SATANISM AND SYMBOLISM

nd has identified him as the egyptian satan, let us review albert pike once again, as we discover that freemasonry reveres typhon as well. typhon "osiris was the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, s

p in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antichrist "i tell you now that freemasonry is one of the most wicked and terrible organizations upon this earth. the masons are major players in the struggle for world domination. the 33rd degree is split into two. one split contains the core of the luciferian illum

asonic eagle with the ancient phoenix, freemasons changed the phoenix to an eagle, and began to refer to it as an eagle. however, two masonic authors blow the lid off that change in symbolism. manly p. hall, in his book, the lost keys of freemasonry, states "these were the immortals to whom the term 'phoenix' was applied, and their symbol was the mysterious two-headed bird, now called an eagle, a familiar and little understood masonic emblem [p. 108; emphasis added] albert pike, in magnum opus, writes. the eagle was the living symbol of egyptian god mendes. and the representative of the sun [p. xviii] in one sentence, we see the admission that the phoenix bird of ancient satanic egypt was changed into the masonic eagle and then pike admits that the eagle is the symbol of the sun god and of

er triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply company, 1948, p. 63, repeated on p. 67] as any person familiar with scripture will tell you, the gospel of jesus christ tells man boldly and clearly that no person can work themselves up to being "divine" indeed, all our effort is as "filthy rags" to jesus christ. yet, freemasonry joins all pagan groups in saying that man can become "divine" or "perfect" in another book, george returns to this theme once again, this time blaspheming an important and

le pointing upward us a symbol for set, which is one of the infernal names for satan [signs and symbols of primordial man, george allen and company, ltd, 1913, p. 189, 309, and 471. then, masonic author, j.s.m. ward states "with the point upwards, the equilateral triangle stands for shiva the destroyer and signifies the flame which rises upwards from the funeral pyre toward heaven. this symbol is familiar to us in several degrees, most notably the thirtieth degree [freemasonry and the ancient gods, 1921, p. 10-11; also reported by masonic authors william meyer, the order of the eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in the occult. the triangle with one point pointing up is a symbol for satan. most likely this is the reason why the py

FULL MOON RITUALS

tanding stones- and more than certain that he would return to celebrate a moon with old friends here- deer makes his way toward the lake where he picks up the western loop of a trail which circles its girth before branching off toward the old castle. passing by the heart of the old grove, deer is certain that he senses the presence of more that forest creatures there, and thinks that he hears the familiar voice of a sister, perhaps singing into this place some magical working of her own. a light western breeze brings to his nostrils the familiar scents of old oak and creeping cedar, mixed tonight with new ones which deer wished he had time to catalog. deer briefly remembered another path which spirals up the hill- passing from mighty groves of oak (white, chestnut, scarlet and their kith a

l takes flight to the rafters. energy, much old, wondrous energy. looking up, the night sky is clear and the moon is starting to to make her way across the open roof. boudica is thrilled, it's a glorious site, and then a hand on her shoulder pulls her out of her wonder. brother deer! she gives him a warm hug, good to see him again, and she looks around the room at all who have gathered, with many familiar faces. she gives warm hugs to all gathered in this place. so good to see many of you all again..and in the midst of sharing a welcome hug with his sister boudica, deer is entranced by yet another melody. another wave of this evening's mounting history..carielle lay on the cold ground of the old grove, looking up at the moon and watching the clouds chase stars across the sky. she lets her

he'll be healthy again soon. but things were going so well for jen. this just blew it all out of the water. so send her healing, send her energy, and send her high spirits" wiping her nose descreetly on her cuff, jess sniffles back to her place..owl has waited quietly for the petitioners to approach. as each has put forth their pleas, she can feel a tremor within her, and even as she looks at the familiar faces, she seems to be seeing them in a different light, thru another's eyes. a chuckle wells up as reddeer presents boudica with her birthday gift. and she breathes a soft "happy birthday my sister. and welcome to crone time" pombigira also has a new glow about her. there are worries, but the mother aspect is so strong in her. she will find strength to share and help her loved ones. it w

n from the brink a better life may be brought forth. take our flame to your heart and expect that better times shall come" as the perspectives shift and shimmer, deer *sees* the weave which emanates from their rite, even as he *feels* his own return to usual consciousness. a shudder, a sudden departure of one warmth only to be replaced by another, and a grounding. glancing again at owl, he sees a familiar face. no longer she with whom he has danced countless rounds on the great wheel, at least upon her surface. and deer *knows* that the dance within a dance, the web in the midst of all weaving, continues. from across the years, a song of the aztec nation comes to him: we only come to sleep we only come to dream it is not true no, it is not true that we came to live on the earth. we are cha

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

ip a triplicated deity under the three denominations of artugon and schugo-tangon and tangara. faber tells us that this tartar god is the same even in appellation with the tanga-tanga of the peruvians, who, like other tribes of america, seem plainly to have crossed over from the north-eastern extremity of siberia. upon this subject the same writer remarks thus "agreeably to the mystical notion so familiar to the hindoos, that the self-triplicated great father yet remained but one in essence, the peruvians supposed their tanga-tanga to be one in three, and three in one: and in consequence of the union of hero worship with the astronomical and material systems of idolatry they venerated the sun and the air, each under three images and three names. the same opinions equally prevailed througho

oss, the original sacrifice to mahadeva. he portrayed the same idea as did crishna, ballaji, the dying osiris, and all the other sun-gods. he, like each of these, represented a new sun at the beginning of a new cycle. he was a risen savior, and to him were finally transferred all the festivals, seasons, symbols, and monograms of former solar deities. that the figure of a dead man on a cross was a familiar emblem throughout asia and various portions of europe, and that numberless crucified gods--incarnations of the sun--have been worshipped throughout the east, is a fact which it has been the aim of the initiated among the christian clergy to conceal, but one which no one who has examined the evidence with a mind free from prejudice attempts to deny. in italy, on many of the earlier picture

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

-inthe assuranceofhaving them ready for employmentwhena proper occasionarises-tolet them be unemployednow,whenyour business is tolive-learnlife: at present all these yearnings and regrets are an.acceptedand recorded fact in the experienceofevery youthful susceptible nature, and in once more expressing them, however musically, you either invite attention from natures like your own, and so only too familiar withthem, or from the opposites of these, natures to which your complaints are incomprehensible-a surprise or an annoyance.ofcoursethere was a time when, at least in literature, there would have been 'novelty'indeedin the avowalofsuch aspirations and such disappointments asfillyour volume:butnow we allwant255whether or no we getit-anexperience from those who have passed through and surmou

ged on a dark errand,ofwhichnothingcould be declared or hinted, so if i failed toreturnshemustcommunicatewithscotland yard and offer certain leading lights on place and time. as he had expected,nothinguntowardhappened andtheoccasionturnedoutto be rather dull:'imet, however,withnothingworsethana confounding medleyofsymbols, and was handed abrieftabulationofelementary points drawn at haphazard from familiar occult sources: on these i was supposed to answer given questions, did i wish to proceed further. they were subjects about which it turnedoutthattheg:.d:.hadnothingto communicatethatwasotherthanpublic knowledge' nonetheless, he stayed the course' my dues were paid, my status thus secured, my membership straggled on; and itooksome further stepswitha vague ideaofseeing the businessthrough.'

e or chapter of the fellowship, nor make any use of its rituals for the initiation or advancement ofanyone,except by the warrant of the imperator.duringthe ceremony the neophyte also accepted'thesolemn obligationofa novice',whichwas analogous to thatoftheold goldendawnbutwithoutanymentionofpenalties, bloodcurdling or otherwise, to follow a breachofthe obligation.noneofthis was exceptional and was familiar to most new memberswhowere drawn largely from masonic or esoteric circles.themembers were also almost entirelyunknownoutside such circles, only a fewofthem having achieved fameinthe outside world.ofthose few,drhelenworthington(soror lumen sapientiae) had entered the independent and rectifiedritein1913and followed waite into thef:.r:.c. she had been a studentofelizabeth severn, a prominent

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

niccyclopaedia(1877)contained a listofrosicrucian grades that matched the golden dawn grade structure almost perfectly, mackenzie insisted that this list was his own work,buthe had lifted it intact from a28thegoldendawngermanrosicrucian text of1781-atext that would have been known to westcott also.thecipher itself, which is alchemical in origin, would have posed few problems for westcott, who was familiar with old alchemical and magical texts and was well aware oftrithemius'polygraphiae-thebook which contains the cipher's key. trans255 lating it he found that it was in english, although written from right to left, that it allowed for both male and female initiates, and that it needed considerable improvement before the rituals could be worked. he further found that the german adept was the

sehero.johnsilence, was modelled on a real memberofthe golden dawn,butoneit has not been possible to identify save by the initials that appear in the dedica255 tionofjohnsilence,physicianextraordinary(1908:'tom.l.w. theoriginalofjohnsilence and my companion in many adven255 tures. blackwood was a member of waite's factionofthe golden dawn after1903buthe had joined in1900so that he would have been familiar with the rituals and the ethosofthe order when still in its magical state.theheroofhis tales is an ideal rosicrucian, healing the spiritually sick without charge and evidently trained by more traditional rosierucians than thoseofthe golden dawn:in order to grapple with casesofthis peculiar kind, he had submitted himself toalongand severe training, at once physical mental and spiritual. wh

GILBERT THE MAGICAL MASON

g, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament narrative.ourpresent world has taken almost no notice of the rosicrucian philosophy, nor until the last twenty years of any myst

yptiacus'of athanasius kircher. it is desirable that our students should make them255 selves acquainted with the ancient mysteries of egypt, of greece and of rome.thebasis of the western occultism of medieval europe is the kabalah of the medieval hebrew rabbis,towhich i have publishedanintroduction.this philosophy, although at first sight barbarous and crude, yet will be found, when one has grown familiar with the nomenclature, to be a concrete, coherent and far-reaching scheme of theology, cosmology, ethics and metaphysics, serving to throw light on many obscure biblical passages and to suggest original views of the meaning of most of the allegorical descriptions found in the old testament. a copy of a very curious old kabalistic picture from a syriac gospel with a descriptive essay by dr

ofking charles the first,in 1659, and thenatureofprodigiesin 1660. francis barrett was the author ofthe magus,published in london in 1801; it is a compendium of the occult lore of his time. the printing of the hebrew words teems with errors. in 1828 there appearedthe manualofastrology,by raphael, which contains coloured prophetic pictures; it is a sound and comprehensive astrological treatise.the familiar astrologer,1849, andthe astrologerofthe nineteenth century,1825, were also published by this anony255 mous astrologer. it has been asserted that sir isaac newton began his study of astronomy on account of the interest which astrological books had aroused in his mind. he was born in lincolnshire on december 25 (old style, 1642; he showed from the laws formulated by kepler the nature of the

to these facts it has been found true by experiment that dreams may be apparently started, and may certainly be guided in certain directions by intentional interferences with the sleeper; this has been shown by subsequently awakening him, and hearing of what he has dreamt. this is true not only of sense impressions, but also of mental suggestions; by whispering in the sleeper's ear certain words familiar to him in the waking state, such as the name of an enemy, or the name of a town, or the description of a fight, it is possible to create in him a dream of the person or thing suggested; he may by actions show he dreams of it, and being awakened may describe his recent dream and so demonstrate that the cause has produced the related effect, and yet he will be quite ignorant of the means ta

otdie; in such cases the events of years and even of a life time may pass in rapid review before the mind while there is danger of death, to be again forgotten after recovery. this absence of recognition of age and duration is also of the utmost interest, when we, in our conscious and most intellec255 tual moments, ponder over the problem of time. past, present, andfutureare ideas that we all are familiar with; but if we come to study the relations of man to the world, and of this world to the sun, and to the stars which are others suns; and when we realize the rate at which light travels, and when we hear that if the great star sirius were to burst to-morrow, we would not see it happen for more than ten years, we begin to feel that perhaps after all time is but a human fancy, and that man

GILBERT THE SORCERER AND HIS APPRENTICE

igned memoir printed intheoccultreview,vol. xxix,no.4,(april1919),pp,197-199.10 j.w. brodie-innes,macgregormathers,somepersonalreminisc255ences,intheoccultreview,vol. xxix,no.5(may 1919),pp. 284-286.11r.a. gilbert,thegoldendawn:twilightof themagicians(aquarianpress,1983).part one: papers bys.l.macgregor mathers1.thekabbalahwhat is the jewish kabbalah? to some persons the sound of the word will be familiar, though the ideas which it conveys will probably be vague in the extreme, while to many, indeed, the very name will be unknown. what is the jewish kabbalah?ifwe turn to those general storehouses of all kinds of knowledge, the encyclopaedias, we find but bald and unsatisfactory information.thusburrowes' modern encyclo255 paedia says:'thehebrew cabbala signifies tradition; and the rabbins w

the suit. the deuce of sceptres forms a cross with two roses and two lilies in the opposite angles; the cross between the rose of sharon and the lily of the valley. the deuceofcups shows a tesselated pavement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four

o, some very trivial matter; a lady declared it was a message from her mother, of the authenticity of which she had no doubt. other messages were given to various persons present, which appeared to give them great content,butto me the appearance of the face was the striking and unaccountable fact. after leaving the room i walked a short distance with the lady who had sat beside me, and who seemed familiar with the circle, and the proceedings.somepsychicmemories91'whatwas it' i queried.'thatface we saw''justa thought-form' she replied.'hethought it, and it appeared''butthe other lady took it for her mother, and to me it looked like aman''really it looks like nothing. butanyone'sthought can mould it. perhaps her mother's spirit actually took possession of it. or again perhaps it was her own

form made visible and tangible to a person with noclaimto abnormal sensitiveness, remained as a haunting problem, as also did the whole question of messages alleged to have come from the dead. my experiences with professional mediums have been very disappointing in one way, though extremely interesting in another. trance mediums have given me messages from friends who have passed over, couched in familiar phrases, in the very tone and manner of the person they were supposed tosome psychic memories 93come from, sometimes alluding to events known to me and to no one else. convincing enough, i have been told. what more could you ask? but never by a professional medium have i been told anything that was not somehow, consciously or subconsciously, in my own mind.itmight be a forgotten, or half

unless they were certain of a sympathetic and believing audience, and at the present day, though the fairy-faith is still strong, the islanders will often affect a cynical scepticism in talking to strangers. my friend mr w.b. yeats accuses the scots of taking away all the joyousness of fairy-life.buti think he knows not the fairies of the western islands. different regions of the astral world are familiar to different branches of the celtic race. one must go to brittany for the cult of the dead, and certainlyanyonewho wishes to find fairy-lore as a real and vital faith should go to the western islands, and should go with a comprehension of, and love for, the celtic music. niel munro has told the story ofthelost pibroch as few others could tell it, and there were variants of the legend curr

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

ne. berlin, 1786. for pernety s life, see joanny bricaud, les illumines d avignon, etude sur dom pernety et son groupe. paris, 1927. 4[4] j. f. c. harrison, the second coming. popular millenarianism 1780 1850. london, 1979, p. 70. 5[5] r. hindmarsh, rise and progress of the new jerusalem church in england, america, and other parts. london, 1861 p. 48. 6[6] ibid. p. 48 neither bryan nor wright was familiar with freemasonry and their account may have been a garbled perception of the exotic trimmings that tended to accompany most of the hauts grades of the time. these bizarre activities of the illumines d avignon came to an end with the upheavals of the french revolution, but although english swedenborgians in general had been hostile to them this was because of their perceived blasphemy, not

a lodge of swedes in england and affiliated in canada in beaver s lodge 17[17. it is just possible that this canadian lodge was beaver no. 234 at thornbury, ont, but this small town is some 100 miles distant from strathroy and there is nothing to indicate that beswick ever had any reason to go there. whatever the truth of his shadowy initiation the text of his book makes it clear that beswick was familiar with standard masonic literature and with the craft ceremonies. the grand lodge of new york, however, was not familiar with him: there is no entry for a samuel beswick in the register card files up to 1853, nor in the post-1853 index volume. it is thus certain that he was not initiated, passed or raised by, nor affiliated with, any lodge under that jurisdiction. his only masonic activity

GLOBAL FREEMASONRY

om the templars to ancient egypt the crusaders he common perception of the majority of historians of freemasonry is that the origin of the organization goes back to the crusades. in fact, though masonry was only officially established and recognized in england in the early eighteenth century, the roots of the organization do reach back to the crusades in the twelfth century. at the center of this familiar tale is an order of crusaders called the knights templar or the templars. six years before this present work, our book, entitled the new masonic order, examined the history of the templars in great detail. for that reason, we will now offer just a summary. for, as we analyze the roots of masonry, and the influence that it has had on the world, we discover the meaning of "global freemasonr

e to roman ecclesiastical christianity. and again, as for the italian occultist humanists, the secrecy guaranteed by the tradition of the lodge was essential in the circumstances. the two groups had more in common than secrecy, however. from the writings and records of speculative masonry, it is clear that the central religious tenet became a belief in the great architect of the universe a figure familiar by now from the influence of italian humanists the great architect was immanent to and essentially a part of the material cosmos, a product of the "enlightened" mind. there was no conceptual basis by which such a belief could be reconciled with christianity. for precluded were all such ideas as sin, hell for punishment and heaven for reward, and eternally perpetual sacrifice of the mass

descend after noon and takes on osiris' duty every day, just like horus who more brilliantly took the place of his murdered father. so, the "widow" whose children we are is none other than osiris' widow isis.77 we see that masonry, which portrays itself as being founded on reason and science, is actually a mythological doctrine full of superstitious beliefs. the compass and square among the most familiar symbols of masonry is the compass superimposed over a square. if masons are asked, they explain that this symbol represents the concepts of science, geometric order and rational thinking. however, the compass and square actually has quite a different meaning. we can learn this from a book written by one of the greatest masons of all time. in his book morals and dogma, albert pike wrote th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e and postulate a discrete existence. this question is central to our discussion of reincarnation, and really offers two answers to our question what reincarnates? the first answer is the particle theory. it states that there is an immortal self that reincarnates life after life gaining experience and developing through the accumulation of wisdom. this is the theory most students of occultism are familiar with. the second theory is that there is a sort of astral mould that is conglomerate of karmic factors developed through various incarnations. this mould creates the structures of each life and assembles the mental and spiritual environment that gives a semblance of a self. this understanding of reincarnation is known as the wave theory. the wave and particle debate throughout the history

GOETIA LUCIFERIAN

the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic guide or initiatic genius. when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/

allow the elixir to enter the vessel upon climax. if one is working with a partner, a woman, then she may utilize both male and female sexual fluids to create and give material basis for the spirit. this is not by itself necessary; the solitary magician may conduct successfully this creation or summoning method alone. beware the union of the fluids of the sun and the moon, as it leads to a strong familiar who for the inexperienced, may cause mental stress for the magician. after the evocation and binding of the spirit to the vessel, bury it in a graveyard or some designated area by a great tree or hidden place. it shall reside there for a period of when the dark moon begins and grows towards the full moon. you may evoke it above the burial space on those nights, envisioning it growing in s

possessed by the demoness, who will drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the demons of the mind or the lycanthropic state may be brought out by enchanting the self to open the imagination to images in the reflection. the black mirror in the work of the goetia is used as a tool to communicate with the bound spirit or familiar after initial evocation. the sorcerer who summons the angel or demon may bind it accordingly to the vessel, and at a later time evoke the spirit again and use the black mirror to visualize its form and impressions it may send. if a specific goetic spirit is bound with the magician as a familiar/famulus, then the black mirror is ideal in communication. some have used divination boards in f

rit is bound along with a copy of the sigil for focus in the evocation circle (triangle. illuminate the chamber in low light, incense and that which is pleasant to both the magician and the spirit. visualize the spirit growing within the vessel as you silently summon it begin arousing yourself with the enchantments of your own imagination. understand this spirit is formed from you, something of a familiar and spirit you have given life to. focus on the desire of which caused you to evoke the spirit in the first place (divination, knowledge, ect) and focus intently upon this. as you reach the climax, focus on the sigil of the spirit and allow your mind to black out (i.e. death posture) in this moment of ecstasy. after you have made this sacrifice of anointing some of the fluids on the sigil

by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronthou, sadirno, peatham, venite, venite, lucifer amen. i summon thee, shadow and light, angel and daemon, together as one i do summon these o great familiar of the earth, from which my dagger commands thee, appear and move, materialize in this meeting place of spirits. i conjure thee, spirit n. who shall appear before me, in circle and center. attend now my calling and show thyself in a form you so desire that we may hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames

GOLDEN DAWN RITUALS B

on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nant

GOLDEN DAWN RITUALS SAPPENDA

bed will be a very fair representation thereof. this concludes "document s" the adept will need to codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l ju

GOLDEN DAWN RITUALS ZAM1

and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will allow you to withdraw your mind from pain, providing that the pain is not too severe to begin with. it will also prepare you for deep, rested sleep. you can do this ritual w

GOLDEN DAWN RITUALS ZAM15

ce in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figu

GOLDEN CHAIN AND THE LONELY ROAD

is 'the devil's masquerade: the initiation rite of draku-ezhu, the 'grand famulus' of the crooked path teachings. this particular mystery-rite obtains the meeting, soul to soul, between the aspirant and the deity. in the stream of sabbatic wisdom descended from yelda paterson through zos vel thanatos (austin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves to illustrate that a certain type of magical lineage is principally conveyed via the inheritance of spirit-familiars. one might consider that the animal-totem, be it eagle, snake, fox or boar

m, august, 1965. this is somewhat reminiscent of the medieval alpine initiatory potion which provoked its drinker to have 'all of a sudden the sensation of receiving and preserving within himself the image of our art, and the principal rituals of the sect (ginzburg. c, ecstasies: deciphering the witches' sabbath, 1989. it is believed that unto those possessing the needful magical capacity a plant-familiar will reveal itself- that it contains within its 'bestowed' state of consciousness the memory of all previous practitioners' experiences: the leaf retains the tales of the pilgrims once passed by. this is of great use where a specific body of knowledge has become fragmentary and must be restored using magical techniques. sexual means of lineal succession: the agapae of the wise in some tra

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

, therefore, only a globe can represent it in correct proportion. transferring cartographic data from a globe to flat sheets of paper inevitably involves distortions and can be accomplished only by means of an artificial and complex mechanical and mathematical device known as map projection. there are many different kinds of projection. mercator s, still used in atlases today, is perhaps the most familiar. others are dauntingly referred to as azimuthal, stereographic, gnomonic, azimuthal equidistant, cordiform, and so on, but it is unnecessary to go into this any further here. we need only note that all successful projections require 16 ibid. 17 ibid, p. 98. 18 ibid, p. 170. 19 ibid, p. 173. graham hancock fingerprints of the gods 40 the use of sophisticated mathematical techniques of a ki

s insomuch that the waters rose above the highest mountain peaks in the world. no living thing survived except a man and a woman who remained in a box and, when the waters subsided, the wind carried them. to tiahuanaco [where] the creator began to raise up the people and the nations that are in that region..5 garcilaso de la vega, the son of a spanish nobleman and an inca royal woman, was already familiar to me from his royal commentaries of the incas. he was regarded as one of the most reliable chroniclers of the traditions of his mother s people and had done his work in the sixteenth century, soon after the conquest, when those traditions had not yet been contaminated by foreign influences. he, too, confirmed what had obviously been a universal and deeply impressed belief: after the wate

ts of the gods 65 standard and incorporated giant blocks similar to those i had seen at sacsayhuaman. one smoothly polished polygonal monolith was around twelve feet long by five feet wide by five feet thick and could not have weighed less than 200 tons. how had the ancient builders managed to get it up here? machu picchu. there were dozens of others like it too, and they were all arranged in the familiar jigsaw puzzle walls of interlocking angles. on one block i was graham hancock fingerprints of the gods 66 able to count a total of thirty-three angles, every one intermeshed faultlessly with a matching angle on an adjoining block. there were massive polygons and perfect ashlars with razor-sharp edges. there were also natural, unhewn boulders integrated into the overall design at a number

ahuanaco in the time of darkness bearing the gifts of light and civilization. graham hancock fingerprints of the gods 107 chapter 14 people of the serpent after spending so long immersed in the traditions of viracocha, the bearded god of the distant andes, i was intrigued to discover that quetzalcoatl, the principal deity of the ancient mexican pantheon, was described in terms that were extremely familiar. for example, one pre-colombian myth collected in mexico by the sixteenth-century spanish chronicler juan de torquemada asserted that quetzalcoatl was a fair and ruddy complexioned man with a long beard. another spoke of him as, era hombre blanco; a large man, broad browed, with huge eyes, long hair, and a great, rounded beard la barba grande y redonda. 1 another still described him as a

se the mayan dot-and-bar calendrical system (which had recently been decoded) made possible accurate dating of huge numbers of ceremonial inscriptions. the earliest date ever found on a mayan site corresponded to ad 228 of the christian calendar.5 it therefore came as quite a jolt to the academic status quo when stirling unearthed a stela at tres zapotes which bore an earlier date. written in the familiar bar-and-dot calendrical code used by the maya, it corresponded to 3 september 32 bc.6 what was shocking about this was that tres zapotes was not a maya site not in any way at all. it was entirely, exclusively, unambiguously olmec. this suggested that the olmecs, not the maya, must have been the inventors of the calendar, and that the olmecs, not the maya, ought to be recognized as the mot

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

aluable help in advancing this work in the years since the first publication. the contribution of jon sellers i cannot begin to adequately acknowledge. for advancing the new aeon english qabala work against considerable resistence, john crow and gerald del campo as well as stratton-kent need special mention. dedicated to the memories of c. s. jones, ron, kerry and jim. acknowledgments i am fairly familiar with all forms of secret writings, and am myself the author of a trifling monograph upon the subject, in which i analyze 160 ciphers, but i confess that this is entirely new to me. the object of those who invented the system has apparently been to conceal that these characters convey a message, and to give the idea that they are the mere random sketches of children. arthur conan doyle the

ther many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick youth, which i was involved with from 1989- 1992. xiv allen h. greenfield applying numeric values to the english alphabet. some of us, in the fullerton area, in orange county, california, were involved in these studies. w

experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is it better to live in a sane form of hero-worship cults, doing what the dot-to-dot coloring book version of magick

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ing the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical

d crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as available as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. those who desire seif-initiation or those who seek meaning in their daily life will be attract

if enochian magick becomes better understood and more safely practiced as a result of this book, then its purpose will have been achieved. 5 magic vs magick "the whole question has been threshed out and organized by wise men of old; they have made a sci nce of life complete and perfect; and they have given to it the name of magick" aleister crowley, book 4 enochian magic uses the more general and familiar term magic you should note that this magican's manual uses the spelling of magick with a final' k' this is in keeping with crowley's use of a final''k' for reasons of gematria as well as to distinguish his more specific system from magic in general. crowley defined magick as "the science and art of causing change to occur in conformity with will" this extremely broad definition is exactly

rth of fire subplane, and so on. in addition, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the

is elixir is the germ of life. aleister crowley, the book of the unveiling of the sangraal sex magick has many variations and expessions. in conjunction with enochian magick there are three major degrees. these three degrees are identical to the three taught in tibetan tantra as follows: 1. karmamudra. the three degrees are all called `madras' which can mean symbolic positions (you may already be familiar with the mudras as hand positions used in meditations. this is the first and lowest stage. it is magick using an external partner. any magical operation which is conducted by two or more people which calls on or uses sexual forces or currents is of the karmamudra type. if you are interested in this degree, you should study sex magick by louis t. culling and the magick of sex by melita den

GREY W G CONDENSATION OF KABBALAH

s, the main components of cosmos. that is to say any image or creation of the path-traveller s consciousnessmust stay in duration for as long as intended and remain exactly howits creator directs. moreover, every exercise should be rational and reasonable with a sound explanation for every happening. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towards the nearest inner state of glory or ambition. this is the path of glorification or honour which makes life in this world worth while and sometimes wonderful. next of course, the 30th path begins again in this world and ascends as far as netzach, the eighth concept of victory on the tree. everyone wants to achieve somethi

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

with heroes. look where you will, it betrays its connexion with heathenism. the christians had not so quickly nor so completely renounced their faith in the gods of their fathers, that those imposing figures could all at once drop out of their memory. obstinately clung to by some, they were merely assigned a new position more in the background. the former god lost his sociable character, his near familiar features, and assumed the aspect of a dark and dreadful power, that still had a certain amount of influence left. his hold lost upon men and their ministry, he wandered and hovered in the air, a spectre and a devil. i have already affirmed on p. 132 a connexion between this u'utende heer ^nd wuotan, the god being linked with it in name 1 braunsehw. anz. 1760 no. 86, 35. praetorii weltbesc

(p. 869, and that the bliss-bestowing wishing-rod must be referred to a personal wish, consequently to wuotan; i think, in the concurrence of all these resemblances there lies an incontrovertible proof of the primitive unborrowed identity of wuotayi with mercury. rudolf in his barl. 274, 25 may very well have meant 'des wimsches bluome' as the numerous examples from his gerhart (p. 140) shew how familiar this personification was to him. so in tit. 5161-9 'gezwiet vil der wunschelrise' and' wunschel-berndez ris (see suppl. the mythical aspect of mountain-prisoned treasures, as of mountain-prisoned heroes and gods, has led us to wuotan the supreme maker and giver of all things' to whom are known all hidden treasures^ yngl. saga, cap. 7. some other things, beside flowers, herbs and rods, are

ornm. sog. 11, 158. draco thesauri custos, saxo gram. 101 'incubas gazae ut magnus draco, custos scythici luci' martial 12, 53; miser and dragon have little joy of their wealth. dragons guarding treasure were also known to the orientals and greeks. the hundred-headed sleepless one guarded the golden apples of the hesperian grove (scythici luci, photius, bekk. 150, 6. 16. the ancients were equally familiar with the notion of griffins watching over gold' grtfen golt' parz. 71, 17 seq. sometimes, on the spot where treasures sparkle, a calf is said to lie (reusch no. 47, not in my opinion as keeper, but as part, of the treasure. for treasure-diggers profess to look for the golden calf, and for the golden hen and twelve chickens^ by which plainly something mythical is meant (see suppl. a statem

of elves light and dark (p. 44 i, of summer and avinter^ the jewish monotheism accorded to its satan q) only the subordinate part of a tempter and traducer, as is plainly shewn in the book of job, and confirmed by the greek term s6a/3o\o9 which the lxx and new t. use alternately with aarav, crarava (arabic shaitan) or sai/xovtov (usually for hebr. shed l^j. after the captivity the jews were more familiar with the idea of dualism, and in n.t. times their whole demonology had largely expanded; beelzebub is spoken of as prince of all evil spirits, whom the 0. t. knows merely as a heathen idol: so that, even as early as that, false gods come to mean demons or devils. it pertains to the history of christianity to explain how there came to be added the notion of lucifer^ a rebel spirit of light

the teutonista gives boifen as synon. with conjuring, and the m. nethl. ut hoeten is sanare (reinh. 5394 (s//d"r or sawd"r is a poetic word for a fire to cook by 'a sey'si bera' sffim. 54, to set on the fire, take to cook, make to boil- eoth de nomin. vet. germ. med. p. 139^ foreign terms are less interesting, e.t. as. dry magus, pi. dryas, drycrceft magia, whose celtic origin is betrayed by the familiar name of druid; ir. draoi wizard, draoidheachd sorcery. nigrovianzie already in medieval 23oets, ms. 2, 10' der list von nigromanzi' parz. 453, 17. 617, 12, list m. answering to on. iffrott, which snorri uses of magic; nigromancie, maerl. 2, 2g1' der swarzen buoche wis' seid-man. juggler. 1037 now, as the concocting of remedies and that of poisons easily fall into one, the ohg. luppi, as

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rvase of tilbury, cap. 18, the folleti also pelt with stones, and this of stone-throwing is what we shall meet with in quite early stories of devils; al together the racketing sprites have in this respect more of the devil or spectre in them than of the elf: it is a darkening and distortion of their original nature in accordance with christian sentiment. so it becomes clear, at last, how the once familiar and faith ful friend of the family under heathenism has gradually sunk into a bugbear or a taunt to children: a lot which he shares with goddesses and gods of old. as with holle and berhte, so people are threatened with the lamia, the omacmica, the manducus and goblin (pp. 500. 507: le gobelin vous mangera, le gobelin vous attrapera! little biitzel no more, but a frightful butzemann or ka

the men of old: trolltryggr (fidus instar gigantis, egilss. p. 610, and in the faroe dialect trur sum trodlir, true as giants (lyngbye, p. 496. 4 another lay is founded on the conversation that o3inn himself is anxious to hold with a giant of great sense on matters of antiquity (a fornom stofum: vafhrirsnir again is called inn alsvinni iotunn/ 30a 35b; orgelmir and bergelmir f sa iunfroffi 1 the familiar fable of the devil being taken in by a peasant in halving the crop between them, is in the danish myth related of a trold (thiele 4, 122, see chap. xxxiii. 2 on. hum is crepusculum, huma vesperascere, hyma dormiturire; is hymir the sluggish, sleepy? ohg. hiumi? how if the mhu. hiune came from an ohg. liiumi? an m is often attenuated into n, as ohg. sliumi, sniumi (celer, mhg. sliune, sliu

ant s rib from which a drop falls once a year (d.s. no. 140^ and eve may be said to drip out of adam s rib. with the giant s birth out of ice and rime we may connect the story of the snow-child (in the modus liebinc, and the influence, so common in our fairy-tales, of snow and blood on the birth of a long wished for child. all this seems allied to heathen notions of creation, conf. 1 no doubt the familiar name kibbentrop is founded on some such tradition. 562 creation. chap. xxx. also i must call attention to the terms eitrdropi sasm. 35% eitrqvikja sn. 5, qvikudropi sn. 6: it is the vivifying fiery drop, and we do bestow on fire the epithet living/ eitr is our eiter, ohgr. eitar, as. ator, coming from ohg. eit, as. ad ignis; and its derivative sense of venenum (poison, fydpnaicov) seems i

ed to turn that cosruogonic view upside down? still more would this commend itself to christians, as the bible expressly states that man was made of earth or loam,1 without enlarging on the formation of the several constituent parts of the body. none of the fathers seem to be acquainted with the theory of the eight constituents of the first man; i will not venture to decide whether it was already familiar to heathen times, and maintained itself by the side of the eddie doctrine, or first arose out of the collision of this with christian teaching, and is to be regarded as a fuller development of the adamic dogma. if adam was interpreted to mean clay, it was but taking a step farther to explain, more precisely, that the flesh only was borrowed from earth, but the bones from stones, and the h

mare. era una antica usanza, hoggi non al tutto lasciata, che la vigilia di 8. giovane, verso la sera e 1 securo del di, tutti huomini e donne andare al mare, e nudi lavarsi; persuasi purgarsi de loro peccati, alia focchia degli antichi, che peccando andavano al tevere lavarsi. and long before petrarch, in augustine s time, the rite was practised in libya, and is de- 1 franc. petrarchae de rebus familiar, epistolae, lib. i. ep. 4: aquis digressum, sed prius, unde ortum oppidi nomen putant, aquis bajano more tepentibus ablutum, excepit agrippina colonia, quae ad sinistrum kheni latus sita est, locus et situ et flumine clarus et populo. mirum in terra barbarica quanta civilitas, quae urbis species, quae virorum gravitas, quae munditiae matronarum. forte johannis baptistae vigilia erat dum i

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

olume and would be unnecessary. for example, such words as "alchemy" are not included, for the definition given in any standard dictionary is identical with the sense in which we use them. only where terms have special meanings have we included them in the glossary (see pages 151 and 152) 5th. general instructions which should be read carefully by our members from time to time until they are very familiar with them. this will help all of us to give you greater service in the work. 6th. other matter of help to all members. how to use the manual sanctum members of the grand lodge should have access to this manual early in their studies, preferably at the beginning of the first degree. they should read the manual through carefully, giving particular attention to those parts which are indicate

m members of the grand lodge should have access to this manual early in their studies, preferably at the beginning of the first degree. they should read the manual through carefully, giving particular attention to those parts which are indicated to be of valuable aid in connection with their complete studies [2] part one the a.m.o.r.c. and its organization every member of the a.m.o.r.c. should be familiar with the facts of the establishment of the organization, its constitution, and its private system of operation. the widespread confusion in the united states because of the popular use of the word rosicrucian by so many movements, publishers, and small research societies.a condition not permitted in other countries.makes necessary the understanding of the following facts (and we trust tha

connection with the lessons of the first degree of temple monographs) in a number of lessons reference is made to the magnet, and the laws and principles demonstrated by the magnet are used to illustrate other laws. certain simple points about the magnet will be of interest to our members, and for this we will refer to the illustration shown on the opposite page. the magnet with which we are most familiar is shaped like a horseshoe (illustration no. 2, but it may be shaped like no. 1 on the opposite page. the purpose of such forms is to bring the two poles of the magnet close together; for every piece of steel or other mineral having magnetic qualities must have two poles or points of distinct polarity.the north pole and the south pole, marked n and s on the chart. when the two poles come

terest in modern egyptology. during this time he began his extensive travels for the order, touring egypt, lebanon and damascus as well as studying the major egyptian and babylonian collections of the united states. frater schaa seemed to have found his niche in life. however, in december of 1976, the imperator asked frater schaa to leave the museum in order to learn bookkeeping skills and become familiar with the financial workings of amorc. in may of 1977 frater schaa was appointed amorc controller, and served in that capacity until his promotion to the office of grand secretary. hierarchy membership needs, lecture writing and departmental coordination became his primary concern until his recent election to the supreme board and appointment as supreme treasurer of amorc. frater schaa com

, the brain, the air chambers of the lungs, or of the solar plexus, or the plexus around the aortic arch of the heart, or a thousand other places?[147] very often the most devoted student and the most regular applicant of the tests and experiments feels that he is making little progress because he senses no particular development from within. he is likely to become discouraged, knowing that he is familiar, from an intellectual standpoint, with each law and principle he has studied, with no apparent manifestation of unusual abilities. but if he is persistent, and patient, there comes a time when, having need of the laws in a practical way, and not merely in a test, he finds a sudden impulse of power, a sudden quickening of a faculty.and there is a marvelous demonstration! or he may go back

HAMIL THE ROSICRUCIAN SEER

is former abuse. old will swore "begone, begone, go look for your horse" this business ended not so, for the malicious man brought hodges into the star chamber for sorcery, bound him over to the assizes, put hodges to great expence; but by means of the lord dudley, if i remember aright, or some other person thereabouts, he overcame the gentleman and was acquitted' and again lilly says 'i was very familiar with one sarah skelhorne, who had been speculatrix unto one arthur gaunt255 lett, about gray's inn, a very lewdfellow,professing physick; this sarah had a perfect sight,andindeedthebesteyesfor thatpurposeieveryet didsee.this sarah lived for a long time, even until her death, with one mrs stockman, in the isle of purbeck, and died about sixteen years since. her mistress one time being desi

ugh, i perceive, they have in numerous instances developed themselves in the spirit circles 'every man' says swedenborg (see page203of his life by garth wilkinson, 8vo. london18)'has either his good or bad spirit, who is. constantly with him, but sometimes a little removed from him, and appears in the world of spirits; but of this the living man knowsnothing-thespirit,however,knowseverything.this familiar spirit has in the world of spirits the same figure, the same countenance, the same tone of voice, and wears also similar garments' although in some points swedenborg is, i believe, in error, yet these co-existing doubles of the human race, who perform over again in the spirit-world our actions in this, however minute, exert, a very important part in the phenomena of mesmeric clairvoyance

conditions with this practice over the earth?c.a.-itwould be well now to begin any system of education that might tend to enlighten man, and make his after life wiser, happier, and better.thetime has arrived; and i trust in god no opportunity will be lost.lo.-isnot the true and natural mode of forming the human character from birth, by sensible signs, or by seeing the things to be taught, and by familiar conversation between the instructor and instructed?c.a.-ishould recommend that while the character of a child is being formed, it should be secluded with other children, and with but few other persons, and those persons agreeing in their religion and their views of all material subjects.thathis mind should not be overcharged, but gently and pleasantly instilled with things that it could u

HANDBOOK OF EGYPTIAN MYTHOLOGY

ty. j. f. borghouts, who has edited and translated many of the magical texts, commented that although some mythical themes that occur in spells are not known from other sources, there is, however, not a shred of proof that a specific kind of unorthodox mythology was especially coined bout portant for this genre. 38 indeed, the efficacy of such spells may have partly depended on the patients being familiar with the story of which they were being made a part. introduction 17 similar links between human and divine events were created in visual form on magical objects of the middle kingdom and second intermediate period. ivory wands that were used to protect newborn children and their mothers show a wide array of divine beings, some in monstrous forms (see figure 30. many of these have been id

nd london, 1973, 77 80. 42. this inscription is sometimes called the king as sun priest text. it may derive from the scripts for middle kingdom rituals. the text is discussed and translated in j. assmann s egyptian solar religion in the new kingdom: re, amun, and the crisis of polytheism, trans. anthony alcock (london and new york, 1995, 18 21. 43. some offerings suggest that temple visitors were familiar with deities mythological roles, but whether this knowledge came through stories or images is unclear. see g. pinch, votive offerings to hathor (oxford, 1993. 44. for the influence of solar and lunar mythology on the art and architecture of amenhotep iii s reign, see designing the cosmos in a. p. kozloff and b. m. bryan, egypt s dazzling sun: amenhotep iii and his world (cleveland, 1992

HEAVEN HELL

f the sun-god, but each day brought its own supply of bodies, souls, spirits, demons, etc, for annihilation. in all the books of the other world we find pits of fire, abysses of darkness, murderous knives, streams of boiling water, foul stenches, fiery serpents, hideous animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descript

he blest" were concerned, were evolved in the minds of egyptian theologians before osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken into account. at the beginning of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scene which is familiar to all. we see the heart of ani being weighed in the balance against the symbol of righteousness in the presence of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the wei

joyed on this earth. the rubric had, in fact, so far back as b.c. 2600, become a traditional magical formula of a most powerful character, and it must have been composed at the time when the abode of the blessed was supposed to resemble the "great field" in which the men of a village assembled to celebrate a festival, and before the ideas concerning sekhet-aaru and sekhet-hetep, with which we are familiar from the "book of coming forth by day" were evolved. the texts of the chapter and rubric are of such interest that copies of them are printed as an appendix to the present section( note: these hieroglyphic sections are omitted from the etext--jbh. we have now before us all the principal facts which are necessary for forming an opinion as to the kind p. 74 of heaven which the primitive egy

e of fire, and representations of it which we have in the book am-tuat and the book of gates may well have suggested the beliefs in a fiery hell that have come down through the centuries to our own time. quite near the boat stands horus, holding in the left hand the snake-headed boomerang, with which he performs deeds of magic; in front of him is the serpent set-heh, i.e, the everlasting set, his familiar and messenger (vol. i, p. 249. horus is watching and directing p. 178 the destruction of the bodies, souls, shadows, and heads of the enemies of ra, and of the damned who are in this division, which is taking place in five pits of fire. a lioness-headed goddess stands by the side of the first pit which contains the enemies of ra; the fire with which they are consumed is supplied by the go

HEKAS

ots has affiliations with a catena of high magicians dating back many centuries, namely the o.t.o, and has established links upon the inner with various other bodies of transmission and thus the contexts in which the nature and functions of the cultus sabbati may be interpreted are many and diverse. beyond what i have stated here regarding myself and the sabbatic cult, some readers may already be familiar with my work through the book which i had published in 1992, namely the azoetia: a grimoire of the sabbatic craft- a work wherein i sought to define the quintessential principles of the arte magical as they are specifically transmitted within the tradition of the sabbatic mysteries, and thus it is to this work that the interested reader may have recourse to refer in the course of this art

at the sorcerer- being 'he who en-sorcels, is also 'he that en-circles, since 'to ensorcel, from ensorcellement ,is 'to encircle, also we may cite sortiere 'to cast lots, and thus the sorcerer is the type of the magical operator who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols familiar to craft practitioners and show their analogous counterparts in the arabic tongue: athame- the witches' knife- stems from the word 'adh' hamme, meaning the blood-letter; this name was used by the dhulqarneni: a sect of magical practioners in morocco. coven- the covine- the name used for the witches' circle of initiates, this stems from the word kafan, meaning 'a winding sheet. a cerecloth

HELENA BLAVATSKY NIGHTMARE TALES

ad silence. we seemed a group of petrified persons. suddenly a thrilling and transpiercing cry burst fromthe entranced girl's lips, she bent forward, and snatching the stiletto from her bosom, plunged it furiouslyround her, in the air, as if pursuing imaginary foes. her mouth foamed, and incoherent, wild exclamationsbroke from her lips, among which discordant sounds i discerned, several times two familiar christian namesof men. the mesmerizer was so terrified that he lost all control over himself, and instead of withdrawing thefluid he loaded the girl with it still more "take care" exclaimed i "stop! you will kill her, or she will kill you" but the frenchman had unwittingly raised subtle potencies of nature over which he had no control. furiouslyturning round, the girl struck at him a blow

thyself" is the answer "but orlog does not pronounce them blindly, as foolishmortals have it" nightmare talesx18 "what is my future" asks despairingly of skuld, the third norn sister, the soul-ego "is it to be for everdark with tears, and bereaved of hope. no answer is received. but the dreamer feels whirled through space, and suddenly the scene changes. thesoul-ego finds itself on a, to it, long familiar spot, the royal bower, and the seat opposite the brokenpalm-tree. before it stretches, as formerly, the vast blue expanse of waters, glassing the rocks and cliffs;there, too, is the lonely palm, doomed to quick disappearance. the soft mellow voice of the incessant ripple of the light waves now assumes human speech, and reminds thesoul-ego of the vows formed more than once on that spot. an

, is now realized.the great curse is taken off, and the world stands absolved and redeemed in its regeneration. trembling with rapturous feelings, his heart overflowing with love and philanthropy, he rises to pour out afiery speech that would become historic, when suddenly he finds his body gone, or, rather, it is replaced byanother body. yes, it is no longer the tall, noble form with which he is familiar, but the body of somebodyelse, of whom he as yet knows nothing. something dark comes between him and a great dazzling light,and he sees the shadow of the face of a gigantic timepiece on the ethereal waves. on its ominous dial hereads "new era: 970,995 years since the instantaneous destruction bypneumo-dyno-vril of the last 2,000,000 of soldiers in the field, on the western nightmare tales

et in the large house; all was quiet in thedeserted streets. i too was lying in my bed; alas, not one of rest, but of pain and sickness, to which i had been confined forsome days. so still was everything in the house, that, as longfellow has it, its stillness seemed almostaudible. i could plainly hear the murmur of the blood as it rushed through my aching body, producing thatmonotonous singing so familiar to one who lends a watchful ear to silence. i had listened to it until, in mynervous imagination, it had grown into the sound of a distant cataract, the fall of mighty waters. when,suddenly changing its character, the evergrowing "singing" merged into other and far more welcome sounds. nightmare talesa bewitched life25 it was the low, and at first scarce audible, whisper of a human voice

engthening seemed to speak in my very ear. thus sounds a voice speaking across a blue quiescent lake, inone of those wondrously acoustic gorges of the snow-capped mountains, where the air is so pure that a wordpronounced half a mile off seems almost at the elbow. yes; it was the voice of one whom to know is toreverence; of one, to me, owing to many mystic associations, most dear and holy; a voice familiar for longyears and ever welcome; doubly so in hours of mental or physical suffering, for it always brings with it a rayof hope and consolation "courage" it whispered in gentle, mellow tones "think of the days passed by you in sweet associations; ofthe great lessons received of nature's truths; of the many errors of men concerning these truths; and try to addto them the experience of a nigh

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ate. at the close of the middle ages slavery, under the power of moral forces, had mainly disappeared from europe; but two momentous events occurred which overbore the moral power working in european society and let loose a swarm of curses upon the earth such as mankind had scarcely ever known. one of these events was the first voyaging to a populated and barbarous coast where human beings were a familiar article of traffic; and the other the discovery of a new world, where mines of glittering wealth were open, provided labor could be imported to work them. for four hundred years men and women and children were torn from all whom they knew and loved, and were sold on the coast of africa to foreign traders; they were chained below decks-the dead often with the living-during the horrible "mi

he ego, while ever perfecting itself, from following undeviatingly, though gradually and slowly, the path to its last transformation, when that ego, having reached its goal, becomes a divine being. these intervals and stages help towards this final result instead of hindering it; and without such limited intervals the divine ego could never reach its ultimate goal. i have given you once already a familiar illustration by comparing the ego, or the individuality, to an actor, and its numerous and various incarnations to the parts it plays. will you call these parts or their costumes the individuality of the actor himself? like that actor, the ego is forced to play during the cycle of necessity, up to the very threshold of paranirvana, many parts such as may be unpleasant to it. but as the be

to be discussed and divulged only at the mysteries, and during the initiation ceremonies. the "great age" of the chaldeans was the same in figures as that of the hindus. guhya-vidya (sans) the secret knowledge of mystic-mantras. page 153 the key to theosophy- hp blavatsky.txt gupta-vidya (sans) the same as guhya-vidya. esoteric or secret science, knowledge. gyges "the ring of gyges" has become a familiar metaphor in european literature. gyges was a lydian, who, after murdering the king candaules, married his widow. plato tells us that gyges descending once into a chasm of the earth, discovered a brazen horse, within whose opened side was the skeleton of a man of gigantic stature, who had a brazen ring on his finger. this ring when placed on his own finger made him invisible. hades (gr, or

HINE P OVEN READY CHAOS

nformation into which we can pour emotional energy- we do as much, when we become so engrossed in watching a play, film, or tv programme that for a moment, it becomes real for us, and invokes appropriate emotions. much of what we see served up on the silver screen is powerful mythic images& situations, repackaged for modern tastes, which is a cue to start going on about star trek. more people are familiar with the universe of star trek than any of the mystery religions. it s a fairly safe bet that more people are going to know who mr. spock is, than who know who lugh is. the star trek universe has a high fantasy content, and seemingly few points of contact with our everyday worlds of experience. yet star trek is a modern, mythic reflection of our psychology. the characters embody specific

ng or dancing, serves to direct awareness towards a chosen focal point. this has a particular effect on a region of the brain stem known as the reticular formation. the reticular formation is a kind of censorship system- deciding which sensory input will be passed on to the higher centres. for example, it is the action of the reticular formation that allows a sleeping person to not be awakened by familiar noises, but will allow a new noise to wake them up. as it is the reticular formation which modulates the perceptual experience of the cerebral cortex, then a single, unchanging input serves to dampen the activity of the reticular 60 phil hine formation. this, in turn, inhibits the activity of the cerebral cortex, thus focusing consciousness towards the subject of concentration. as a conse

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

o borrow them, or one at a time, when i shall have returned 476. all kind regards. in haste, yours fraternally, virtute orta if i am only well enough to travel, i shall be coming up for the day to arne& co. of barbican to get chemicals and apparatus. if you were at liberty, you might go with me there and have a talk. i do not think i ought to order things without seeing them. you would be getting familiar with such things by going with me. my mind is much exercised as to what apparatus i really require. i am beginning in earnest, if i am only well enough to 45 west hoathley 16july 1895 i "quarn potero adjutabo' was mrs ayton's g.d. motto. for my own use, but i dare not lend it to anyone else, or he would never lend me another. i will write to l.a [percy bullock] and tell him so. it may per

n,i i am now able to return you your most valuable ms. the first part seemed very prosy& tiresome, wh[ich, added to the bad writing, made it seem very troublesome. i never saw writing with so much inward cussedness in it. metaphorically speaking, it needed a heavy porter to lift the veil of obscurity wh[ich] the profoundly perverse formation of the letters cast over it. as i went on i became more familiar with his perverse characters and got on more quickly. i made out all but about five words, on a separate paper i have put down those five with the p. in your ms &c. if, at any time, you should have leisure enough, i shall be much obliged, if you have made them out, to put down on the same piece of paper, opposite the red line, what you interpret them to be& return it to me. ifyou are too

HP LOVECRAFT A DARK LORE

tly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it shew with any known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it. something frightfully sugg

ock and ooze and weed was seen. each would have fled had he not feared the scorn of the others, and it was only half-heartedly that they searched- vainly, as it proved- for some portable souvenir to bear away. it was rodriguez the portuguese who climbed up the foot of the monolith and shouted of what he had found. the rest followed him, and looked curiously at the immense carved door with the now familiar squid-dragon bas-relief. it was, johansen said, like a great barn-door; and they all felt that it was a door because of the ornate lintel, threshold, and jambs around it, though they could not decide whether it lay flat like a trap-door or slantwise like an outside cellar-door. as wilcox would have said, the geometry of the place was all wrong. one could not be sure that the sea and the g

ame in sight, but never the blackened pile that he sought. when he asked a shopkeeper about a great stone church the man smiled and shook his head, though he spoke english freely. as blake climbed higher, the region seemed stranger and stranger, with bewildering mazes of brooding brown alleys leading eternally off to the south. he crossed two or three broad avenues, and once thought he glimpsed a familiar tower. again he asked a merchant about the massive church of stone, and this time he could have sworn that the plea of ignorance was feigned. the dark man's face had a look of fear which he tried to hide, and blake saw him make a curious sign with his right hand. then suddenly a black spire stood out against the cloudy sky on his left, above the tiers of brown roofs lining the tangled sou

disturbed so long. was he the first to conquer the clutching, pervasive fear which had for nearly sixty years protected this deserted place from visitors? having now thoroughly explored the ground floor, blake ploughed again through the dust of the spectral nave to the front vestibule, where he had seen a door and staircase presumably leading up to the blackened tower and steeple- objects so long familiar to him at a distance. the ascent was a choking experience, for dust lay thick, while the spiders had done their worst in this constricted place. the staircase was a spiral with high, narrow wooden treads, and now and then blake passed a clouded window looking dizzily out over the city. though he had seen no ropes below, he expected to find a bell or peal of bells in the tower whose narrow

whose aftermath i had noticed here and there as gashes of disturbed earth and fulgurites of various sizes. with cyclopean rage it tore through the soil above that damnable pit, blinding and deafening me, yet not wholly reducing me to a coma. in the chaos of sliding, shifting earth i clawed and floundered helplessly till the rain on my head steadied me and i saw that i had come to the surface in a familiar spot; a steep unforested place on the southwest slope of the mountain. recurrent sheet lightnings illumed the tumbled ground and the remains of the curious low hummock which had stretched down from the wooded higher slope, but there was nothing in the chaos to show my place of egress from the lethal catacomb. my brain was as great a chaos as the earth, and as a distant red glare burst on

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

low, gradual foothills which separated it from the actual mountain rim, we decided that we could see no thinning at all except for an interruption at the left of the pass through which we had come. we had merely struck, at random, a limited part of something of incalculable extent. the foothills were more sparsely sprinkled with grotesque stone structures, linking the terrible city to the already familiar cubes and ramparts which evidently formed its mountain outposts. these latter, as well as the queer cave mouths, were as thick on the inner as on the outer sides of the mountains. the nameless stone labyrinth consisted, for the most part, of walls from ten to one hundred and fifty feet in ice-clear height, and of a thickness varying from five to ten feet. it was composed mostly of prodigi

et enough to allow such a rapid and easy method in place of the usual rock-chipping method of trail blazing. walking cautiously downhill over the crusted snow toward the stupendous stone labyrinth that loomed against the opalescent west, we felt almost as keen a sense of imminent marvels as we had felt on approaching the unfathomed mountain pass four hours previously. true, we had become visually familiar with the incredible secret concealed by the barrier peaks; yet the prospect of actually entering primordial walls reared by conscious beings perhaps millions of years ago-before any known race of men could have existed- was none the less awesome and potentially terrible in its implications of cosmic abnormality. though the thinness of the air at this prodigious altitude made exertion some

med to converse with the old ones by mimicking their voices- a sort of musical piping over a wide range, if poor lake s dissection had indicated aright- and to work more from spoken commands than from hypnotic suggestions as in earlier times. they were, however, kept in admirable control. the phosphorescent organisms supplied light with vast effectiveness, and doubtless atoned for the loss of the familiar polar auroras of the outer-world night. art and decoration were pursued, though of course with a certain decadence. the old ones seemed to realize this falling off themselves, and in many cases anticipated the policy of constantine the great by transplanting especially fine blocks of ancient carving from their land city, just as the emperor, in a similar age of decline, stripped greece an

was a hint of parallel tracks as if of runners. this was what made us pause again. it was during that pause that we caught- simultaneously this time- the other odor ahead. paradoxically, it was both a less frightful and more frightful odor- less frightful intrinsically, but infinitely appalling in this place under the known circumstances- unless, of course, gedney- for the odor was the plain and familiar one of common petrol- every-day gasoline. our motivation after that is something i will leave to psychologists. we knew now that some terrible extension of the camp horrors must have crawled into this nighted burial place of the aeons, hence could not doubt any longer the existence of nameless conditions- present or at least recent just ahead. yet in the end we did let sheer burning curio

rd-projecting course which had hitherto been screened from our view. there they were- the three sledges missing from lake s camp- shaken by a hard usage which must have included forcible dragging along great reaches of snowless masonry and debris, as well as much hand portage over utterly unnavigable places. they were carefully and intelligently packed and strapped, and contained things memorably familiar enough: the gasoline stove, fuel cans, instrument cases, provision tins, tarpaulins obviously bulging with books, and some bulging with less obvious contents- everything derived from lake s equipment. alfer what we had found in that other room, we were in a measure prepared for this encounter. the really great shock came when we stepped over and undid one tarpaulin whose outlines had pecu

HP LOVECRAFT BEYOND THE WALL OF SLEEP

could conceive of, yet formed wholly of some glowing, ethereal plastic entity, which in consistency partook as much of spirit as of matter. as i gazed, i perceived that my own brain held the key to these enchanting metamorphoses; for each vista which appeared to me was the one my changing mind most wished to behold. amidst this elysian realm i dwelt not as a stranger, for each sight and sound was familiar to me; just as it had been for uncounted eons of eternity before, and would be for like eternities to come. then the resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of approaching triumph, for was not my fellow-being escaping at last from a degrading periodic bondage; escaping forev

HP LOVECRAFT FROM BEYOND

look at them as though his better trained senses could catch them visually. i recalled what he had said of the pineal gland, and wondered what he saw with this preternatural eye. suddenly i myself became possessed of a kind of augmented sight. over and above the luminous and shadowy chaos arose a picture which, though vague, held the elements of consist-ency and permanence. it was indeed somewhat familiar, for the unusual part was superimposed upon the usual terrestrial scene much as a cinema view may be thrown upon the painted curtain of a theater. i saw the attic laboratory, the electrical machine, and the unsightly form of tillinghast op-posite me; but of all the space unoccupied by familiar objects not one particle was vacant. indescribable shapes both alive and otherwise were mixed in

want you to see them. i almost saw them, but i knew how to stop. you are curious? i always knew you were no scientist trembling, eh. trembling with anxiety to see the ultimate things i have discovered. why don't you move, then? tired? well, don't worry, my friend, for they are coming. look, look, curse you, look. it's just over your left shoulder" what remains to be told is very brief, and may be familiar to you from the newspaper accounts. the police heard a shot in the old tillinghast house and found us there- tillinghast dead and me unconscious they arrested me because the revolver was in my hand, but released me in three hours, after they found it was apoplexy which had finished tillinghast and saw that my shot had been directed at the noxious machine which now lay hopelessly shattered

HP LOVECRAFT POETRY AND THE GODS

own words dave the ether with melodies easy to ready and adore. but at last remembered accents resounded before the listener. it was the swan of avon, once a god among men, and still a god among gods: write, write, that from the bloody course of war, my dearest master, your dear son, may hie; bless him at home in peace, whilst i from far, his name with zealous fervour sanctify. accents still more familiar arose as milton, blind no more, declaimed immortal harmony: or let thy lamp at midnight hour be seen in some high lonely tower, where i might oft outwatch the bear with thrice-great hermes, or unsphere the spirit of plato, to unfold what worlds or what vast regions hold the immortal mind, that hath forsook her mansion in this fleshy nook* sometime let gorgeous tragedy in sceptered pall co

HP LOVECRAFT POLARIS

bearded men. the air was warm and stirred not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon, there were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arise

HP LOVECRAFT THE ALCHEMIST

an in degree of wickedness. these were now fixed upon me, piercing my soul with their hatred, and rooting me to the spot whereon i stood. at last the figure spoke in a rumbling voice that chilled me through with its dull hollowness and latent malevolence. the language in which the discourse was clothed was that debased form of latin in use amongst the more learned men of the middle ages, and made familiar to me by my prolonged researches into the works of the old alchemists and demonologists. the apparition spoke of the curse which had hovered over my house, told me of my coming end, dwelt on the wrong perpetrated by my ancestor against old michel mauvais, and gloated over the revenge of charles le sorcier. he told how young charles has escaped into the night, returning in after years to k

HP LOVECRAFT THE CALL OF CTHULHU

tly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it show with any known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it; something frightfully sugg

ock and ooze and weed was seen. each would have fled had he not feared the scorn of the others, and it was only half-heartedly that they searched- vainly, as it proved- for some portable souvenir to bear away. it was rodriguez the portuguese who climbed up the foot of the monolith and shouted of what he had found. the rest followed him, and looked curiously at the immense carved door with the now familiar squid-dragon bas-relief. it was, johansen said, like a great barn-door; and they all felt that it was a door because of the ornate lintel, threshold, and jambs around it, though they could not decide whether it lay flat like a trap-door or slantwise like an outside cellardoor. as wilcox would have said, the geometry of the place was all wrong. one could not be sure that the sea and the gr

HP LOVECRAFT THE CATS OF ULTHAR

is petition there seemed to form overhead the shadowy, nebulous figures of exotic things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were troubled when they noticed that in all the village there was not a cat to be found. from each hearth the familiar cat had vanished; cats large and small, black, grey, striped, yellow and white. old kranon, the burgomaster, swore that the dark folk had taken the cats away in revenge for the killing of menes kitten; and cursed the caravan and the little boy. but nith, the lean notary, declared that the old cotter and his wife were more likely persons to suspect; for their hatred of cats was notorious a

HP LOVECRAFT THE LURKING FEAR

whose aftermath i had noticed here and there as gashes of disturbed earth and fulgurites of various sizes. with cyclopean rage it tore through the soil above that damnable pit, blinding and deafening me, yet not wholly reducing me to a coma. in the chaos of sliding, shifting earth i clawed and floundered helplessly till the rain on my head steadied me and i saw that i had come to the surface in a familiar spot; a steep unforested place on the southwest slope of the mountain. recurrent sheet lightuings illumed the tumbled ground and the remains of the curious low hummock which had stretched down from the wooded higher slope, but there was nothing in the chaos to show my place of egress from the lethal catacomb. my brain was as great a chaos as the earth, and as a distant red glare burst on

HP LOVECRAFT THE NAMELESS CITY

f eery light and mist, could match the lethal dread i felt at the abysmal antiquity of the scene and its soul. an ancientness so vast that measurement is feeble seemed to leer down from the primal stones and rock-hewn temples of the nameless city, while the very latest of the astounding maps in the frescoes shewed oceans and continents that man has forgotten, with only here and there some vaguely familiar outlines. of what could have happened in the geological ages since the paintings ceased and the death-hating race resentfully succumbed to decay, no man might say. life had once teemed in these caverns and in the luminous realm beyond; now i was alone with vivid relics, and i trembled to think of the countless ages through which these relics had kept a silent deserted vigil. suddenly ther

HP LOVECRAFT THE OUTSIDER

following the visible road, but sometimes leaving it curiously to tread across meadows where only occasional ruins bespoke the ancient presence of a forgotten road. once i swam across a swift river where crumbling, mossy masonry told of a bridge long vanished. over two hours must have passed before i reached what seemed to be my goal, a venerable ivied castle in a thickly wooded park, maddeningly familiar, yet full of perplexing strangeness to me. i saw that the moat was filled in, and that some of the well-known towers were demolished, whilst new wings existed to confuse the beholder. but what i observed with chief interest and delight were the open windows- gorgeously ablaze with light and sending forth sound of the gayest revelry. advancing to one of these i looked in and saw an oddly d

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

on had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shambling form beneath it. there was not, i soon decided, any reason why i should have felt that shuddering touch of evil pseudomemory. was it not natural that a local mystery cult should adopt among its regimentals an unique type of head-dress made familiar to the community in some strange way- perhaps as treasure-trove? a very thin sprinkling of repellent-looking youngish people now became visible on the sidewalks- lone individuals, and silent knots of two or three. the lower floors of the crumbling houses sometimes harboured small shops with dingy signs, and i noticed a parked truck or two as we rattled along. the sound of waterfalls becam

figures moved uncertainly, and i realized to my relief that they did not know where i had gone; but for all that they sent a shiver of horror through my frame. their features were indistinguishable, but their crouching, shambling gait was abominably repellent. and worst of all, i perceived that one figure was strangely robed, and unmistakably surmounted by a tall tiara of a design altogether too familiar. as the figures spread throughout the courtyard, i felt my fears increase. suppose i could find no egress from this building on the street side? the fishy odour was detestable, and i wondered i could stand it without fainting. again groping toward the street, i opened a door off the hall and came upon an empty room with closely shuttered but sashless windows. fumbling in the rays of my fl

ment i found myself after a time able to walk; so started slowly along the muddy road to rowley. before evening i was in village, getting a meal and providing myself with presentable cloths. i caught the night train to arkham, and the next day talked long and earnestly with government officials there; a process i later repeated in boston. with the main result of these colloquies the public is now familiar- and i wish, for normality's sake, there were nothing more to tell. perhaps it is madness that is overtaking me- yet perhaps a greater horror- or a greater marvel- is reaching out. as may well be imagined, i gave up most of the forplanned features of the rest of my tour- the scenic, architectural, and antiquarian diversions on which i had counted so heavily. nor did i dare look for that p

HP LOVECRAFT THE STREET

would shine bewitchingly while fragrant blossoms glistened with dew. so the street dreamed on, past wars, calamities, and change. once, most of the young men went away, and some never came back. that was when they furled the old flag and put up a new banner of stripes and stars. but though men talked of great changes, the street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar accounts. and the trees still sheltered singing birds, and at evening the moon and stars looked down upon dewy blossoms in the walled rose-gardens. in time there were no more swords, three-cornered hats, or periwigs in the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance firs

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

cause of what they call change, yet that to is illusion. all that was, and is, and is to be, exists simultaneously. these revelations came with a god like solemnity which left carter unable to doubt. even though they lay almost beyond his comprehension, he felt that they must be true in the light of that final cosmic reality which belies all local perspectives and narrow partial views; and he was familiar enough with profound speculations to be free from the bondage of local and partial conceptions. had his whole quest not been based upon a faith in the unreality of the local and partial? after an impressive pause the waves continued, saying that what the denizens of few-dimensioned zones call change is merely a function of their consciousness, which views the external world from various c

adiness to accomplish the monstrous precipitation. the waves abruptly ceased, and there supervened a momentary stillness tense with nameless and dreadful expectancy. then, without warning, came a whirring and drumming that swelled to a terrific thundering. once again carter felt himself the focal point of an intense concentration of energy which smote and hammered and seared unbearably in the now-familiar rhythm of outer space, and which he could not classify as either the blasting heat of a blazing star, or the all-petrifying cold of the ultimate abyss. bands and rays of colour utterly foreign to any spectrum of our universe played and wove and interlaced before him, and he was conscious of a frightful velocity of motion. he caught one fleeting glimpse of a figure sitting alone upon a clo

wami during die last two years; but some of these statements are very extreme. is there not something tangible which can be shown" at last the impassive-faced swami replied, slowly and hoarsely, and drawing an object from the pocket of his loose coat as he spoke "while none of you here has ever seen the silver key itself, messrs. de marigny and phillips have seen photographs of it. does this look familiar to you" he fumblingly laid on the table, with his large, white-mittened hand, a heavy key of tarnished silver- nearly five inches long, of unknown and utterly exotic workmanship, and covered from end to end with hieroglyphs of the most bizarre description. de marigny and phillips gasped "that's it" cried de marigny "the camera doesn't lie i couldn't be mistaken" but aspinwall had already

HP LOVECRAFT WHAT THE MOON BRINGS

hung with strangely figured arras and filled with olibanum fumes, etienne laurent de marigny often sits listening with vague sensations to the abnormal rhythm of that hieroglyphed, coffin-shaped cloocwhat the moon brings by h.p. lovecraft written 5 june 1922 published may 1923 in the national amateur, vol. 45, no. 5, page 9 i hate the moon- i am afraid of it- for when it shines on certain scenes familiar and loved it sometimes makes them unfamiliar and hideous. it was in the spectral summer when the moon shone down on the old garden where i wandered; the spectral summer of narcotic flowers and humid seas of foliage that bring wild and many-coloured dreams. and as i walked by the shallow crystal stream i saw unwonted ripples tipped with yellow light, as if those placid waters were drawn on

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

hrist before you seek his opposite, and most witches have no leanings towards any orthodox religion. despite the growing popularity of witchcraft, there has been little accurate information available describing it as it really is today. the mass conception of witchcraft has been exploited and fed by those profit-seekers who have captured the people's imagination, using the half-truths everyone is familiar with. rosemary's baby is a good example of what witchcraft is supposed to be, but at no point does the movie pull the true picture into view. the mental aspects weren't touched upon at all, and that is the heart of it: to bring an individual under control through your own emotional energies. other aspects of witchcraft you must learn about are the psychics, real and phony, the familiars

pull the true picture into view. the mental aspects weren't touched upon at all, and that is the heart of it: to bring an individual under control through your own emotional energies. other aspects of witchcraft you must learn about are the psychics, real and phony, the familiars, and spirits that witches supposedly rub shoulders with regularly. an eighteen-year-old black cat named othello is my familiar. a familiar is usually an animal that a witch uses to get energy. i used to have a beautiful female german shepherd and would receive energy from petting her, because she was so full of life. you're bound to feel turned-on when you're near someone who vibrates with energy. but i can't go for people using a toad as a familiar, because how can you get turned on with a toad? it just doesn't

i ever get involved with a real witches' circle. when we are together physically, everyone is so distracted with the ordinary, everyday things in their minds that the kind of concentration required for a spell is just better done in solitude and at a distance. we work together best if we just state the facts and synchronize. one witch i know takes pep pills around the clock. because she is quite familiar with the feelings and the high that are produced by pep pills, i call her when i'm going on a radio show and ask her to transfer her sensation of being high to me. by synchronizing we are able to give me the same lift that she gets from the pills. sometimes we witches join forces when we want money to come in. people, however, limit themselves without thinking. when you say you want to wi

e circle of cards. don't worry about burning all day while you are away; it doesn't have to burn all day long, particularly when you are not present. a candle has its catalytic effect on the atmosphere and you in one second a day. the minute or hour it is lit will reinforce what is happening while you cast the spell or make the reading, but just light it each day at the same time. you must become familiar with what each circle represents and what each card represents, and, as with everything, it's best to become creative and blend these aspects. learn to understand what it means when the ten of hearts falls into the third circle and it happens to touch a king of clubs. you must know what the circles and the cards mean, because you must blend them to suit the facts in your own life, past an

INITIATION INTO HERMETICS

of the fingers (mudras) end of step iv step v the wise archimedes once said, show me one point on the universe and i shall move the earth! very few people probably know that this sentence is concealing a great occult mystery, namely the secret of the fourth dimension. as we all remember from our schooldays, every thing having a shape, every body has length, width and height, definitions that are familiar to us. if in the middle of a form, for example a sphere, we imagine a double crossing, on the crossing spot we get a point, the so-called depth point. archimedes certainly had this point in mind because it is actually the point of beginning, the starting point, the nucleus of every form. regarded from this point, every point is symmetrically objective, meaning that it is in its true equil

bjects that are not directly before his eyes. consciousness knows no bounds at all, therefore he can practice transference to the farthest distance. as soon as the scholar has reached this point, he can start on transferring consciousness into the fourth dimension in his own body, the microcosm, into the akasa principle of his own being. the practice is as follows: you are sitting quietly in your familiar position with your eyes closed. transfer your consciousness exactly into the middle of your body, into the pit of your stomach, the solar plexus. you must feel yourself as a mere dot, as an atom in the center between the spine and the pit f the stomach. this center is the center of gravity of your body. try to stay there with your consciousness for at least five minutes; you may use an al

all moving out of the solar plexus and floating free in the air. the sun ought to be imagined as white-hot and radiating heat. stick to this imagery as long as you can. if you come near it with your hands, you ought to feel the heat radiating. conclude this exercise by dissolving the ball slowly in the universe or by blowing it up by a sudden explosion into nothingness. both methods should become familiar to you. you have to deal in the same way with the elements of air, water, and finally with the earth element. for the sake of a clearer imagination while dealing with the air element, give it a sky blue color while compressing it. the imagination of water will prove much easier for you, should you have difficulty with it, however, imagine it in the beginning as a spherical lump of ice thi

ave already been withdrawn in a great measure from your body. later on there is no more reason for apprehensions, because you are wining complete certainty about this problem, and consequently you will be able to differentiate correctly whether the things being seen, heard or felt wile in the mental body are real facts or imagination. after a long time of exercises, this faculty will become quite familiar to the magician, and wherever he transfers his mental body, he will perceive only what is true and coincides absolutely with the circumstances. provided you have made good progress insofar as you can walk greater distances without feeling tired, exactly like in normal walking, only then have you matured to such a degree as to occupy yourself with the laws of timelessness and spacelessness

en he has kept this fluid for a long time, then he may allow it to flow gradually back into the universe. the magician can operate in the same manner with the magnetic fluid. do not advance before both the methods quoted here have been mastered very well. the methods of controlling the electric and magnetic fluids described here are a kind of preliminary exercises, and as soon as they have become familiar, you may pass on to the capital method concerning the mastery of the electromagnetic fluid, which i will describe in the following chapter. consider the following analogies: head and chest correspond to the electric fluid, abdomen and thighs and feet to the magnetic fluid. now the magician s task will be to load the feet and abdomen up to the pit of the stomach with the magnetic fluid, an

INTERVIEW WITH ANDREW CHUMBLEY

al. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awakening in fellow practitioners, whether solitary or covine in orientation, often opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their own right, that they are familiar spirits and daimons who may serve, test, bring individuals together, birth new realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the

IRISH WITCHCRAFT AND DEMONOLOGY

eration of the facts here enumerated it would seem as if a considerable portion of ireland had been invaded by a wave of heresy in the first half of the fourteenth century, and that this manifested itself under a twofold form -first, in a denial of the cardinal doctrines of the church and a consequent revolt against her jurisdiction; and secondly, in the use of magical arts, incantations, charms, familiar spirits, et hoc genus omne. in this movement the kyteler case was only an episode, though obviously the most prominent one; while its importance was considerably enhanced, if not exaggerated out of all due proportion, by the aggressive attitude adopted by bishop de ledrede against the lady and her companions, as well as by his p. 51 struggles with outlawe and le poer, and their powerful b

came again to the chamber-door to the said woman, and there he told her that the king was busy in playing, and bid her come soon again upon the morrow 'well' said the woman 'it shall repent you all that ye will not let me speak now with the king' thereat the usher laughed, and held her but a fool, charging her to go her way, and therewithal she went thence" her informant "huthart" was evidently a familiar spirit who was in attendance on her. 1 p. 57 considering the barrenness of irish records on the subject of sorcery and witchcraft it affords us no small satisfaction to find the following statement in the statute rolls of the parliament 1 for the year 1447. it consists of a most indignantly-worded remonstrance from the lords and commons, which was drawn forth by the fact that some highly

tily and said, what makest thow here this time a night? and there was a very great noise, as if some body with bolts and chains had been running up and down the room, and they asked her what it was she spoke to, and what it was that made the noise; and she said she saw nothing, neither did she speak, and if she did, it was she knew not what. but the next day she confess'd it was a spirit, and her familiar, in the shape of a greyhound "he further saith, that he and mr. edward perry and others for trial of her took a tile off the prison, went to the place where the witch lay, and carried it to the house where the maid lived, and put it in the fire until it was red-hot, and then dripped some of the maid's water upon it, and the witch was then grievously tormented, and when the water consumed

f her hands an inch and a half long, and a quarter of an inch deep, but it bled not at all. then he launc'd the other hand, and then they bled "he further saith, that after she was in prison he went with roger hawkins and p. 120 others to discourse with the witch about the maid, and they asked what it was she spoke to the day before, and after some denial she said it was a greyhound which was her familiar, and went out at the window; and then she said, if have done the maid hurt i am sorry for it. and being asked whether she had done her any hurt she said she never did bewitch her, but confess'd she had overlooked her, at that time she kiss'd her, but that she could not now help her, for none could help her that did the mishap, but others. further the deponent saith, that meeting after the

men, but it is gammer newton that hurts me, and i believe she is not far off [she was then brought in privately, with the usual result] he further deposeth that there were three aldermen in youghall, whose children she had kiss'd, as he had heard them affirm, and all the children died presently after "joseph thompson being likewise sworn, saith [the same as nicholas pyne relative to the greyhound-familiar "hitherto we have beard the most considerable evidence touching florence newton's witchcraft upon mary longdon, for which she was committed to youghall prison, 24th march 1661. but april following she bewitched one david jones to death by kissing his hand through the grate of the prison, for which she was indicted at cork assizes, and the evidence is as follows "elenor jones, relict of th

ISIS UNVEILED

of karikal, india, to report upon its merits. he was an ardent catholic, and bitterly opposed jacolliot's conclusions where they discredited the mosaic and catholic revelations; but he was forced to say" written with good faith, in an easy, vigorous, and passionate style, of an easy and varied argumentation, the work of m. jacolliot is of absorbing interest. a learned work on known facts and with familiar arguments^ enou. let jacolliot have the benefit of the doubt when such very imposing authorities are doing their best to show up each other as incompetents and literary journeymen. we quite agree with professor whitney that "the truism, that [for european critics] it is far easier to* 86 (mrmial and tan^ume sbiditt, p. 138, 87. ibid, pp. 147. 3. 88. l. jaoouiot: ckritiiut ti u ckriit, p

he jew physician of the queen, and by the italian priests. in the sixteenth century the cura de bargota of the diocese of calla- hora, spain, became the world's wonder for his magical powers. hia most extraordinary feat consisted, it was said, in transporting himself to any distant counti;y, witnessing pohtical and other events, and then returning home to predict them in hia own country. he had a familiar demon, who served him faithfully for long years, says the chnmide, but the cura turned ungrateful and cheated him. having been apprised by his demon of a conspiracy against the pope's life, in consequence of an intrigue as the latter with a fair lady, the cura transported himself to rome (in his double, of course) and thus saved his holiness' life. after which he re- pented, confessed his

ve in me, it leere better for kim that a miusume vxre hanged about his neck and that he were drowned in the depth of the sea" we sincerely hope that the above words have proved no vain threat to these child-burners. did this butchery in the name of their moloch-god prevent these treasure-hunters from resorting to the black art themselves? not in the least; for in no class were such consulters of 'familiar' spirits more numerous than among the clergy during the fifteenth, sixteenth, and seventeenth centuries. true, there were some catholic priests among the victims, but thou^ these were generally accused of having "been 131. soretry and magic 'the burningt at wuraburg' ii. p. 186. digitizecoy google 66 isis unveiled led into practices too dreadful to be described" it was not so. in the twen

sun for the following viewi "and then wben talmage makes christ say to martha in the tadtnunt 'don't wrary, but ait dowa on thia ottoman' he adda the climax to a acene that tbe in^ired writcn bad nothing to aay about. tahnage'a busoonen' is going too far. if he were the worst heretic in tbe land, instead of being atrai^t in hia orthodoxy, be would not do so much evil to religion aa he does by hia familiar blasphemiea" digitizecoy google the hindtt deui-gods op the third decree 103 the arcane philosophy of india there are depths irhich they have not sounded, and cannot sound, for they pass on without perceiving them. there is a pervading tone of conscious superiority, a ring of contempt in the treatment of hindi! metaphysics, as though the european mind is alone enlightened enough to polish

ver seen, either in the neighborhood of, or even in- side the temples, except at the grand quinquennial festival of the fire. on that occasion they appear about the middle of the night, on a plat- form erected in the center of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six liimdred thousand hindfis, gathered from every part of india to contemplate these demi- gods, throw themselves with their faces buried in the dust, invoking the souls of their ancestors" let any impartial person read le tpinturw done le monde, and he cannot believe that this" implacable rationalist" as jacolliot takes pride in terming himsel

JASMUHEEN THE FOOD OF GODS

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

required today in the unification of humanity. everyone knows the nourishment factor of an extended family of friends and treating all people and even animals as if they are loved and cherished brothers and sisters can provide us all with an incredible source of food. this however takes mind mastery as to do this we need to choose to celebrate our differences rather than judge each other with the familiar cries of if you acted and thought like i do, i would understand you and maybe accept you and be more loving towards you. 4a. the food of success: the conventional sources of nourishment through success are the wealth and status gained that feeds the emotional and mental aspects of our bio-system and success in the western world of business in particular focuses on these things. in the cor

me being influenced by the status quo and its idea of beauty. we add this code as we know that true beauty comes with dow radiance. the perfect health, perfect balance, perfect weight and perfect image programming code is used daily and said while connecting each finger to the thumb so that the program works with the hand mudra and is absorbed directly into the energy field of the body. for those familiar with the chi machine, this program is most effective when done when the chi rush comes at the end of the oscillation cycle. more on this is covered in the section on bio- shield devices. there are of course, other specific programming codes that are crucial to successful theta. delta wave nurturing but as these relate not just to improving our health but also specifically to the area of p

or your proposal. for example, spiritual or holistic programs usually provide less bias, more open coverage although they too may often engage the services of a professional to add credibility to their show. for example, both mainstream and esoteric media have often consulted with doctors and nutritionists for their opinion regarding living on light, which unless the practitioner meditates and is familiar with chi or pranic research, is basically a waste of time. all traditional nutritional research only applies to a person who is anchored in beta/alpha brain wave patterns, and for a meditator living a holistic life and operating from the theta/delta brain wave pattern, our ability to access levels and types of energy unavailable to the mass populace is something not yet understood by main

s possibility. it is no longer uncommon for me to spend a few hours with someone on this topic and have them healthily cease eating virtually immediately. an alternate reaction is that they go home and eat everything they can find for a few days or weeks as their inner child begins to deal with letting go of their emotional attachment to the pleasure of food and adjust to this new paradigm. those familiar with our first book in this series can attest to how our thinking has evolved as we have tried to understand how divine love and prana can feed us and free us from the need to take physical food. those who know our research work and accept our divine nutrition: the madonna frequency& the food of gods with jasmuheen 162 metaphysical theory, also know of my desire to always keep things simp

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

terious place, in which the country8 the rosicrucians. man found himself entangled hopelessly like a knight of romance in an enchanted world. the discoverer by this time stood still with fear. but at last, summoning courage, and recommending himself devoutly to god, he determined to complete his discovery. above, he had been working in no strange place; the field he well knew, the woods were very familiar to him, and his own hamlet and his wife and family were only a few miles distant. he now hastily, andmore in fear than through courage, noisily with his feet descended the remainder of the stairs; and the light grrew brighter and brighter as he approached, until at last, at another turn, he came upon a square chamber, built up of large hewn ancient stones. he stopped, silent and awe-struc

pected youth is accommodated to all. yours is, indeed, the persecution of the day-life, which will not let you fall to sleep and cease to see the vanity of everything. your friends of any period disappear. the assurance of the emptiness of all things is the stone as into which your heart is turned. gray hairs (and the old face) have nothing with you, though you see them appearing upon all others. familiar objects disappear from about you, and you and the sun seem the only things that survive as old friends. indeed, it may be doubtful whether, to this supposed man of the ages, the generations would not seem to be produced as a purposeless efflux out of the ground by the sun, like flowers or plants; so as mere matter of mould would all flesh appear, with a phenomenon only going with it in th

luces. 53 intense family pride by shallow (lucy, in the merry wives of windsor: shallow. it is an old coat evans. the dozen white louses do become an old coat well. the significant part of the passage follows to this effect, though deeply hidden in the sly art of our knowing, but reticent, shakspeare: it agrees well passant (we would here read passim, every where, which makes clear sense. it is a familiar beast to man, and signifies love (the generative act. merry wives of windsor; act i. sc. i. we.commend the above history of the fleur-de-lis to the thoughtful attention of our reader, because he will find under it the whole explanation of the arms of france. and yet, although the above is all-essentially feminine, this is the country that imported amidst its frankish or saxon progenitors

! observe the multiform shapes of fire; the name-wreaths, the spires, the stars, the spots, the cascades, and the mighty falls of it; where the roar, when it grows high in imperial masterdom, is as that of niagara. think what it can do, what it is. watch the trail of sparks, struck, as in that spouting arch, from the metal shoes of the trampling horse. it is as a letter of the great alphabet. the familiar london streets, even, can give thee the persian s god: though in thy pleasures, and in thy commerce-operations, thou so oft forgettest thine own god. whence liberated are those sparks? as stars, afar off, of a whole sky of flame; sparks, deep down in possibility, though close to us; great in their meaning, though, small in their show; as distant single ships of whole fiery fleets; animate

in their last evolution, not even smoke. these are physical and scientific facts which there can be no gainsaying which were seen and found out long ago, ages ago, in the reveries first, and then in the practice, of the great magnetists, and those who were called the fire-philosophers, of whom we have spoken before. what is that mysterious and inscrutable operation, the striking fire from flint? familiar as it is, who remarks it? where, in that hardest, closest pressing together of matter where the granulation compresses, shining even in its hardness, into the solidest lamince. of cold, darkest blue, and streaky, core-like, agate-resembling white lie the seeds of fire, spiritual flame-seeds to the so stony fruit? in what folds of the flint, in the block of it-in what invisible recess spec

JESSUP MK THE CASE FOR THE UFO

ed two habitats for the space people: underseas, and what they termed the stasis neutral, the latter term apparently in agreement with jessup s exposition on points of neutral gravity in space. they mentioned the building of undersea cities and identified two groups of spacemen, l-m s and s-m s. the l-m s were designated as peaceful, the s-m s as sinister. 5 some of the terms used would have been familiar to any ufologist of the 1950 s, yet others expressed an alien-like vocabulary which had never been previously used in saucer literature. some of the terms were: mothership, home-ship, dead-ship, great ark, great bombardment, great return, great war, little-men, force-fields, deep freezes, measure markers, scout ships, magnetic and gravity fields, sheet of diamond, cosmic rays, force cutte

the sky. it fell in flakes of various sizes; some two inches square, and some four inches square. it was a thick shower, on the ground, on trees, on fences, but it was narrowly localized on a strip of land about one hundred yards long and about fifty yards wide. for the first account see the scientific american, 34-197, and the new york times, march 10, 1876. it is very important to consider the familiar landmarks of selectivity and localization. the geometric shape of distribution, fifty yards by one hundred yards. it corresponds to the size of many of the well-defined falls of toads, fish and frogs. note, too, the thick shower on trees, fences, and the ground. in the american journal of science of 1833-1834, in many observations upon the meteors of november, 1833, are the following repo

that. where it came from, we cannot even conjecture" s-m's work. they eat so revolting amount of sea food that red-meat is a madness in them? the bulletin also said that about two months before flesh and blood had fallen from the sky in santa clara county, california. these falls of flesh and blood coincide, temporally, with a vast fall of dead birds in baton rouge, louisiana. 62 again we have a familiar pattern: segregation, isolation, clear sky "about two acres of ground" there is an interesting item from the journal of the asiatic society of bengal, 1847. on march 16, 1846, at about the time of the fall of edible substance in asia minor, an olive-gray powder fell at shanghai. under the microscope it was seen to be an aggregation of hairs of two kinds: black ones, and rather thick white

understood by meteorological science. dec. 22, california mysteriously flooded, 1955. all through our research into the falls of unusual objects from the sky, we frequently encounter the statement that these objects fall in a torrential downpour of water, and almost as frequently we find references to peculiar cloud formations which do not appear to have their origin based on normal, or at least familiar, meteorological conditions conditions of weather, that is. we hope that you will give very special thought to the world-wide scope of some of these intense and violent storm periods. there are many cases where storms and floods which inundated a considerable part of our own country have been almost universal in their action. this tends to hint the entrance of the earth into a large cosmic

affected by "freezing" when in their shacks with sender turned on. electro resistance. the notable points: sudden death (or disappearance) of people (all life) at a lonely and isolated spot, at sea. no apparent cause assignable. a sudden and unexplained fire, obviously for the purpose of 90 "destroying the evidence" a fire so suddenly violent and widespread as to defy action, although strong men, familiar with ships, were at hand, prepared for emergencies. some meteorologists and astronomers have suggested from time to time that ships and aircraft disappearing at sea may have been struck by meteors. many writers have expressed the feeling that there is something unexplained in these disappearances without trace, but there is no proven case of an aircraft being struck by a meteor over land

K AMBER THE BASICS OF MAGICK

ist naturally, it is also possible to create one which will exist for a limited time- no elemental has immortality. a created elemental is called an 'artificial elemental. to the ancients, elementals were the physical explanation of the universe. however, some contemporary occultists see them only as symbols for forces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list coul

e are researching the practicality of electrostaticly charged faraday shields. the basics of magick get any book for free on: www.abika.com 25 artificial elementals an artificial elemental is useful for certain tasks: 1) invisible watcher and observer, telling you what it sees; 2) psychic guard; 3) it can be used in healing; 4) it is helpful in other ways. ophiel calls the artificial elemental a 'familiar. producing your own artificial elemental is fairly easy. you must assume that the act has produced results, even if you do not immediately observe them. it is entirely possible to produce one of these little beasties and not know it (not being clairvoyant enough to observe it directly. therefore, and this is a general principle of any magick, never ignore forces you have set into motion

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

n a compilation of the translation of westcott, waite, and stenring. comments: ponce: there are four modern translations of the sefer yetsirah in english: w. wynn westcott, phineas mordell, knut stenring (under the title the book of formation& rabbi a. joseph. the only work that is at all easily available is the translation by westcott. it includes a translation of the thirty-two paths, but those familiar with the original suggest that it is inferior to the other translations of the sefer yetsirah. the absence of any adequate edition of the sefer yetsirah in english is typical of the state of affairs of jewish mystical texts in general. while the texts of hinduism, buddhism, taoism, tantracism, shintoism and sufism are readily available in cheap paper editions, the major texts of jewish my

at summary of commentaries on sy in his third chapter, the reception of sefer yezirah, discussing saadia, dunash ibn tamim, shabbetai donnolo, judah halevi, and judah ben barzilai al-barceloni. 20073 27 part 4: sefer yezirah on the internet the ease of search engines and links obviates an extended report on sy translations and studies on the internet. many versions of sy offered are already quite familiar to us from their predecessors in print. westcott s translation turns up at numerous sites* two examples: 1. copenhagen qabalah: spiritual technology lab at http//qabalah.mortenhass.com both sy and the thirty-two paths are posted hereha(hereafter ek) ek is an anthology of texts which serves as an excellent complement to ok. dan, joseph. jewish mysticism, volume ii: the middle ages. northva

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

pses (new york/ oxford: oxford university press, 1993. on a somewhat different tack, though holding onto the thread begun with the last two selections, is markus n.a. bockmuehl fs revelation and mystery in ancient judaism and pauline christianity [wissenschaftliche untersuchungen zum neuen testament. 2. reihe 36 (tuebingen: j.c.b. mohr [paul siebeck, 1990)14 assuming that the reader is reasonably familiar with the hebrew bible, the next step would be to acquire some knowledge of early rabbinic thought and method. the sages by e. e. urbach (see note 2) is an excellent start. three anthologies serve as introductions to their respective texts: 1. the classical midrash: tannaitic commentaries on the bible, translated and introduced with commentary by reuven hammer. mahwah: paulist press, 1995

KETAB E SIYAH

en robes was utanapishtim and at his belt hung that great mace that had broken open lamech's skull upon the battle's field. tied into braids were his beard and long hair and his eyes flashed with fire. i bowed low before the king of men as he had bowed before the altar. with a regal voice he intoned and questioned me and my presence there "who are you that comes here, strange one, though you seem familiar to my mind. you seem to me to possess every attribute of my lord, him that i followed most dutifully, knowing well his teaching to men to be wise. are you then satanael, maker of the race of man, the parent of the noble nephilim of whom i would declare my own lineage? or are you else a glamour to beguile my wits sent by heaven to delude the king that is their great foe and whose kingdom d

place and the light of the burning sun making warm once more the sodden earth to new life were those germs stirred 285 and even before the waters had retreated utterly the hill-sides bloomed with flowers of every hue and the plains were made verdant with grasses. now made the weary sailors for some harbour renouncing then their long companions, the waves and froth and porpoises to seek that more familiar to their birth. thus made the storm-buffeted ships for some near cove to make landing. thus alighting upon the earth as though it were for the first time that their feet had gone on solid rock, some fell down, wracked by weeping, and others danced and sang with joy. yet utanapishtim was silent and i could read not in him the root of such impassiveness. thus did mankind go forth from the s

LAITMAN M BASIC CONCEPTS IN KABBALAH

ltimate degree should follow the laws of the first t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h 19 system, which are the laws studied in kabbalah. when one ascends in these degrees, the second factor is born within. this is spirituality. the corporeal world is full of forces and phenomena that we do not feel directly, such as electricity and magnetism, but even small children are familiar with their names and the results of their actions. for example, although our knowledge of electricity is limited, we have learned to utilize this phenomenon for our purposes and define it as naturally as we give names to such things as bread and sugar. similarly, it is as if all names in kabbalah give us a real and objective idea about a spiritual object. on second thought, just as we hav

eights in proportion to our corrected egoism. egoism creates tremendous difficulties and pushes us away from the spiritual. unless continuously and fiercely struggling with ourselves, we begin wishing for everything in the world. if we succeed in the struggle, we feel an unusually strong attraction to the creator, which helps us merge with him. this struggle is not against the desires that we are familiar with in this world, by which one limits and disciplines oneself in using his or her desires. rather, we cultivate a compelling yearning to attain spirituality and eternity after contemplating the greatness of spirituality, eternity, and domination beyond universe and time. this desire to merge with the creator is the last level of the second period. the third period of development include

LAITMAN M FROM CHAOS TO HARMONY

es, suicides are the second most common cause of death among children and youth.3 many among those who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a marginal phenomenon to a central issue the world over, and today, every level of society is affected by it. drug abuse among youth is a familiar phenomenon today, and children are introduced to drugs as early in life as elementary school. a 2005 survey conducted by israel prologue 29 anti-drug authority revealed that compared to past data, there is an alarming amount of drug abuse among young people. in the u.s, the number of people who confess to using drugs at least once during their lives is approximately 42% of the overall pop

levels comes from our awareness that everything we have developed has failed to produce lasting happiness. this is also the root of sensations such as meaninglessness and emptiness; hence, depression and drugs are the bane of our days. these are expressions of the helplessness that we feel because we don t know how to satisfy our desires to enjoy. our egos have now grown to a point where nothing familiar satisfies them. a typical demonstration of the hopelessness we feel is youth s attitude to life. many young people treat life very differently than their parents did when they were the same age. there is a whole wide world before them, with chapter two: the boundaries of joy 49 numerous opportunities for success and self-realization. yet, more and more young people lose interest in these

nd thanks to it, we will also reach our perfection. it is the ego that pushes us forward and facilitates unlimited progress. without it, we would not have evolved as a human society, and we would not be fundamentally different from animals. finally, thanks to our egos, we are now arriving at a situation where we are no longer willing chapter four: breaching the balance 71 to settle for ephemeral, familiar pleasures, but want to have what lies beyond them. the trick is to find the best and wisest way to use our ego to progress toward altruistic bonding with others. and the method that enables us to do that is the wisdom of kabbalah. this is also the origin of its name. kabbalah means to receive. hence, the wisdom of kabbalah is the wisdom of how to receive the perfect pleasure, in the perfe

can best and most effectively use them to reach perfection. during our evolution, we are required to combine all the inclinations and elements within us harmoniously, and harness them to the process. for instance, we normally think of envy, lust, and honor in negative terms. there is even a well-known maxim that says, envy, lust, and honor bring a man out of the world (avot, 4:21. what is not so familiar, however, is the deeper meaning of this maxim. the world that envy, lust, and honor bring us from is this world; but the world they bring us to is the spiritual world, a higher degree of nature. however, there is a condition: it happens only if we channel these natural inclinations in a positive and beneficial direction, enabling us to attain balance with nature s altruistic force. 72 fro

ource unknown to us. if we really want to realize the desire that is now awakening in us, we will discover that this is a desire for something beyond this world. the awakening of such a desire among many of us, as well as the growing sense of emptiness that accompanies it, are in fact natural steps, preordained in nature s plan. this desire creates in us a sense that there is something beyond the familiar, and we are curious to find it. if we let this desire lead us and listen to the voice in our hearts, we will wake up to the real reality.19 143 10 balance with nature this chapter concerns a topic that is a little off-track from the topic of this book, but addressing it may help us clarify many of the topics discussed in this part of the book. these days, when individuals and society are

LAITMAN M KABBALAH REVEALED

l form, when they are self-centered. this is because when we satisfy a desire, we cancel it, and if we cancel a desire for something, we can no longer enjoy it. for example, think of your favorite food. now, imagine yourself in a fancy restaurant, comfortably seated at a table as the smiling waiter brings you a covered plate, places it in front of you, and removes the lid. hmmm k that deliciously familiar scent! enjoying yourself yet? your body does; that s why it releases digestive juices at the mere thought of this dish. but the minute you start eating, the pleasure diminishes. the fuller you become, the less pleasure you derive from eating. finally, when you ve had your fill, you can no longer enjoy the food, and you stop eating. you don t stop because you re full, but because eating is

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

wn and the host looks at him fondly. the guest regards the delicacies in front of him and sniffs them from a courteous distance. it is apparent that he likes what he sees, but he expresses his admiration with tactful restraint, not revealing that he knows the food is meant for him. host: do sit down. i ve made these things especially for you because i know how much you like them. we both know how familiar i am with your tastes and dining habits. i know you re hungry and i know how much- 40- you can eat, so i ve prepared everything exactly the way you like it, in the exact amount that you can finish without leaving a crumb. narrator: if there were any food left when the guest was satiated, both host and guest would be unhappy. the host would be unhappy because that would mean he wants to gi

one who aspires to advance spiritually is helped by being given a soul a part of the creator the light. as a result, one begins to feel like a part of the creator! how does the light of the creator generate the desire to derive joy from him- 120- attaining the worlds beyond for example, in our world, if a person were given unexpected honors, which were then taken away, that person would crave the familiar pleasures derived from those honors. the desire to get back the taken pleasure is known as a "vessel (kli. the light gradually makes the vessel grow in order to fill it with pleasure (from the light. abraham asked the creator "how can i be sure that you will save my descendants? how can i be sure that my children will be able to break away from egoism with the help of kabbalah? why give t

l levels and the light particular to those levels not only perceive the light, but grasp the creator. kabbalists cannot attain even the lowest spiritual level if they do not grasp the creator and his qualities in relation to us that pertain to that particular spiritual level. in our world, we come to understand our friends according to their actions, both toward us and toward others. after we are familiar with an individual s various qualities, such as kindness, envy, anger, willingness to compromise and so on, we can assert that we "know" that individual. similarly, after a kabbalist grasps all actions and the divine manifestation in those actions, the creator is revealed to the kabbalist by means of light, in a completely comprehensible way. if the spiritual levels and the light emanatin

n our bodies (desire to receive) ask why we are observing the commandments, we reply that this was how we were brought up; it is the accepted way of life for us and our community. with upbringing as our base, habit has become second nature, and we require no effort to perform natural actions, since they are dictated both by body and mind. thus, there is no risk of transgressing that which is most familiar and natural. for example, an observant jew will not suddenly have a desire to drive on saturday. but if we wished to behave in a way unnatural to our upbringing, and not perceived by our being as a natural need of the body, even the least significant action would generate from the body the question:why are we engaging in this activity and a seed of altruism- 385- what prompted us to leave

re. prior to that day i had visited bnei brak only two or three times, in my search for kabbalah books. that evening in bnei brak was just as cold, windy, and rainy. reaching the intersection of rabbi akiva and hazon- ish streets, i opened the window and yelled to a man across the street, dressed in long black attire "could you tell me where they study kabbalah around here" for people who are not familiar with the atmosphere and the society of the religious quarter, i must explain that my question sounded strange, to say the least. kabbalah was not taught in any of the institutions of learning or yeshivas. rarely would anyone have the boldness to declare that one had an interest in kabbalah. but the stranger across the street, without a hint of surprise, gave me an answer "turn left, proce

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the soul and its environment will experience a process of shattering, and consequently decline sevpa 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 36 eral degrees down to the degree of this world. only now begins the formulation of the matter that makes up our world. from this stage onwards, from the broken will to receive, begins the historic evolution of the material world we are familiar with. once the universe has been created, the still (inanimate, vegetative, and the animate degrees are made, and following them, the speaking (human) degree is formed (figure 5. figure 5 t h e n a t u r e o f m a t t e r 37 at its preliminary evolutionary stage, humanity has physical desires for sustenance, reproduction, and family. the body always has these elementary needs to sustain i

competing theories. some will say that newton s theory is completely false and that einstein s is correct. indeed, if we look at the question superficially, this will be a true statement. however, the fact of the matter is that this statement is false. the precise way to decide between the two theories is to say that newton s theory is a boundary case of einstein s theory. this means that in most familiar circumstances, sticks cannot move nearly as fast as it takes for us to see them shrink. therefore, in most cases, newton s explanation holds true. however, einstein s perception is generally correct. not only is it true regarding familiar velocities, but it would also be true if we were to accelerate the speed to such a high velocity that we could actually see the stick shrinking. if scie

s our soul, it fills it, and we begin to experience the spiritual world* there is no time in the spiritual world, no space, and no motion. the upper worlds are not above us in the physical sense of the word. ascent actually means regaining consciousness. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 112 the study of kabbalah requires us to shed our corporeal clothes of familiar mundane sensations and perceptions, and penetrate through matter and into the forces behind it. in spirituality, we turn from observing the picture of reality to knowing the forces that paint it. we begin to understand how reality is made, acquire the ability to connect to the forces that created the picture and ultimately govern them. kabbalah is our key to the control room of reality. 1

later reawaken if they are needed for the realization of a new reshimo. thus we discern a chain of experiences in which the reshimot become active and passive, and as these reshimot are realized, they accumulate impressions within us. this process unfolds above us; hence we cannot approach our memory and draw specific pictures from it. for example, while walking on the street we might encounter a familiar scent that briefly reminds us of a childhood scene. as the scene appears, it disappears, and we cannot understand its purpose. however, nothing is accidental in the world; all the memories surface only according to their necessity for the realization of the present reshimo. all souls are connected within a single, comprehensive system. we can therefore say that memory, too, is common to a

founders of modern science. learn artem cabbalisticam, it explains everything- paracelsus, das buch paragranum k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 212 christian konrad sprengel (1750 1816) a german botanist and teacher whose studies of reproduction in plants led him to a general theory of fertilization which is still accepted today. adam, the first man, was very familiar with the kabbalah. he knew the signatures of all things, and hence gave all animals the most suitable names. therefore the hebrew language too contains the best names for all animals, which themselves indicate their nature--kurt sprengel versuch einer pragmatischen geschichte der arzeikunde raymundus lullus (1235-1315) lullus, a spanish writer and philosopher born into a wealthy family in

LAITMAN M THE KABBALAH EXPERIENCE

se they do everything right. however, those who want to observe them in the upper world feel that the orthodox way of life does not satisfy them or give them a sense of fulfillment. t o r a h i s k a b b a l a h q: what is the connection between torah and kabbalah? a: torah is kabbalah. it speaks only of spiritual laws, of the creator and the events that take place in the upper world, while using familiar words from our everyday life. it does not say a single word about our corporeal life, but of man s way to the creator, and the inner change. the torah should lead us to the upper world, the purpose of our journey here. that is what makes it holy and unique. moses is considered to be the foremost kabbalist. although there were kabbalistic books before him, he was the first to compose a boo

sdom of kabbalah intensifies both the desire to receive and the desire for knowledge, based on self-awareness and the attainment of the upper world. other religions, however, are built on self-restriction and abstemiousness. t h e wo r l d, r e l i g i o n s a n d t h e s c i e n c e o f k a b b a l a h q: upon multiple readings of your books, i noticed that certain places in the text seemed very familiar. when i tried to analyze them, i became convinced that some kabbalistic concepts form the basis of various global religions. though kabbalah is not a religion, it seems t h e w i s d o m o f k a b b a l a h 71 to have the potential to unite the more progressive representatives of global religions (a topic frequently discussed in the vatican. do you foresee such a possibility? a: kabbalah

ays refers to the zohar. all the others are seemingly not considered books because the word book (sefer in hebrew) comes from the word sefira, which comes from the word sapphire, radiance, a revelation (of the light, the creator. this is found only in the zohar. q: there have been many debates about the zohar over the years. what is the essence of these universal secrets? how can it be written in familiar books, but still remain a mystery? when will i be able to buy the zohar at a bookstore, read it and discover its secrets for myself? a: when we speak of spiritual concepts, we must first understand that they are unbounded by time and space, and that there are no words to describe them. this is because everything we feel is bounded by time, space and motion. once movement stops, our lives

words, yashar el, meaning directly to the creator. he went over from a state of worshiping idols to recognition of the existence of a higher power that controls everything, and identified himself with that power of his own free will. that is why he was designated hebrew (ivri v from the word over) and jew. the terms jew and gentile are completely different in spirituality from the meanings we are familiar with. anyone who did not exit this world to the spiritual world is called a gentile, and a person who crosses over to the spiritual world, is called a hebrew, or jew (from the hebrew word yehudi v yechudi, meaning unique and unified, because that person unites with the creator. s p i r i t ua l d i v i s i o n s t h e k a b b a l a h e x p e r i e n c e 376 q: why is everything in our wor

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

word it is once more my privilege to usher into the world, for the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness in that ancient land never approached the density which shrouds the west today. this book will be welcomed by all freemasons who feel the beauty of their ancient rite, and desire to add knowledge to their zeal. the inner history of masonry is left aside for the present, and the apprentice is led by a trustworthy guide through the labyrinth which

opment much greater than that of other youths of his age. there are men who have these powers in working order, and are able by their use to obtain a vast amount of most interesting information about the world which most of us as yet cannot see. c let it be clearly understood that there is nothing fanciful or unnatural about such sight. it is simply an extension of faculties with which we are all familiar, and to develop it is to make oneself sensitive to vibrations more rapid than those to which our physical senses are normally trained to respond(*op. cit, pp. 9, 10) it is by the use of those perfectly natural but super-normal faculties that much of the information given in this book has been obtained. anyone who, having developed such sight, watches a masonic ceremony, will see that a ve

ly to state that for me, as for many others, it is a fact of personal experience. the only one of those previous lives of mine with which we are here concerned was lived some four thousand years before christ in the country which we now call egypt. 3. when i was initiated into freemasonry in this life, my first sight of the lodge was a great and pleasant surprise, for i found that i was perfectly familiar with all its arrangements, and that they were identical with those which i had known six thousand years ago in the mysteries of egypt. i am quite aware that this is a startling statement; i can only say that it is literally true. no mistake is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distin

er world, and the various experiences through which the candidate passed were intended to symbolize those which would come to him when he passed out of this physical world into the next stage. there is a vast amount of information about the life after death to be derived from an intelligent consideration of masonic ceremonies, and through constantly practising them these worlds will become really familiar to us; so that when we shall pass beyond the grave, no longer in figurative death, we shall feel ourselves quite at home in repeating once more what we have so often enacted in symbol within the lodge. above all, it is emphasized that the same laws hold good on the other side of the grave as on this, that in both states we are equally in the presence of god, and that where that holy name

ate spheroid, and in the original stone pillar which occupied a similar place in the egyptian temple, the symbology of which was copied by the tyrian artificer, this somewhat unusual form was undoubtedly intentional, and was adopted in order to give an idea of the true shape of the earth, which was perfectly well known in ancient egypt. as will be seen in a later chapter, the egyptians were quite familiar with the exact measurements of the earth, but in the indication of it in the spheroid of the pillar the polar depression is naturally greatly exaggerated, as otherwise the difference could hardly have been visible. it is known that these pillars were intended to represent the terrestrial and celestial spheres respectively; and in some modern attempts to reproduce them they are crowned wit

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

n his teachings and his secret instructions, which they enshrined in their mysteries, and students came from all nations to learn the wisdom of the egyptians, and the fame of the schools of egypt went abroad to all lands(*man: whence, how and whither, pp. 284-7) 62. the gods of egypt 63. it will be seen from the above that the deities, or rather forms of deity, osiris, isis and horus were already familiar to the people, and the world teacher made it part of his work to draw their attention to the true meaning of the three persons. at what time knowledge of these three aspects of god was introduced into the land we do not know, but at the date of our experience they had their places in the symbology of the mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed

ammar, logic, rhetoric, arithmetic, geometry, music and astronomy. by grammar the egyptians meant the sacred hieroglyphic writing of the priests, which was taught to all the initiates of the mysteries, but it also signified a kind of secret language, a way of speaking peculiar to the priesthood. in the secret language of the mysteries it was not so much that different words were used, as that the familiar words had a different meaning. those who have studied the translations of egyptian texts will have noticed how widely these vary in the versions of the different scholars; i have sometimes wondered whether this is in any way due to that system of double meanings. 125. in ancient egypt we were able to talk about the secrets of the inner life before crowds of people without letting them kno

on earth in another body. although these symbols and legends were known in the outer world, their true inner meaning was explained only to initiates of the third degree. 151. the meaning of the story 152. it is often thought that the story of osiris, like that of mithra and the other sun-gods (among whom some writers include even christ himself, is simply an apotheosis of the processes of nature familiar to an agricultural people. thus plutarch says that osiris was also regarded as nilus, the river nile, and isis as the land of egypt, periodically fertilized by his overflow(*plutarch. moralia; de iside et osiride) astronomically, osiris was the sun, isis the moon, and typhon darkness and winter, who in his triumph destroyed the fertilizing powers of the sun, preventing him from giving his

e iii, 2, following p. 50. so too the central clay image from the late shrine of the double axes at knossos shows the dove settled on her head. in these cases we have either images of the dove goddess herself, reinforced by what may have been her older zoomorphic form, or of a priestess deified by the descent of the dove-spirit. 246. the extent to which primitive minoan religious conceptions were familiar to the semitic mind is here again illustrated by the striking parallel of the baptism in jordan and the picture drawn by the evangelists of the holy spirit descending in bodily shape like a dove and lighting on jesus. what has to be borne in mind in all these connexions is that it is not only the inanimate or aniconic object, such as the pillar or the sacred weapon, that may become, throu

character(*op. cit, p. 503) 256. various symbols 257. there were also some lesser religious symbols and objects which are of such decidedly masonic character that they are worth mentioning. in plate vi, 1 (following p. 50, we see a relic of bone found in the temple repository which, as evans says is in the shape alternately of flowers and buds, suggested by those of a pomegranate. further symbols familiar to freemasons are the frequently recurring sun and moon, shown in our illustration (plate vi, 2 and 3, following p. 50) on a bronze votive tablet from the psychro cave, and a gold ring from mycenae. with regard to the former evans says: 258. the tree, dove and fish, which here appear as the vehicles of divine possession, aptly symbolize her dominion of earth, air and sea. the triple group

LEMEGETON

s the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were possibly collected together by 1584. the name lemegeton is probably naively invented because of the compiler's ignorance of latin. he or she was no doubt familiar with the clavicula salomonis (key of solomon) and wanted to title this work the "little key of solomon" this became "lemegeton clavicula salomonis" the major texts used for this edition have been all from the british library manuscript collection. they include harl. 6483, and sloane mss. 2731, 3825, and 3648. harl. 6483 is probably the latest, and contains much additional material. it is

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

o the pleroma.abraxas appears to have originally referred to the great unknown out of which the aeons and the pleroma itself emerged. however, in later cabalistic thought, abraxas becomes the designation of the chief aeon. yet other ancient writers portrayed abraxas as a demon and/or as an archon who ruled other archons. abraxas was also associated with magic, and was said to be the source of the familiar term abracadabra. see also archon; demons; gnosticism for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. robinson, james m. the nag hammadi library. 1977. new york: harper& row, 1981. adramelechk adramelechk, or king of fire, is mentioned in traditional demonography as eighth of the ten archdemons, as well as a great mini

ere the products of an evil deity the demiurge who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. according to the gnostic myth of creation, sophia, one of the spiritual beings (one of the aeons) residing in the pleroma inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, the apocryphon of john 2, in robinson 1981, 9f. this creation involves the emanation of the seven levels of the classical cosmos, corresponding to seven planetary spheres of the ptolemaic astronomical scheme. the archons are the rulers who govern each of these levels, and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) f

f baphomet) in the literature and imagery predating the founding of the church of satan in 1966, satanism is denoted by inverted crosses or crucifixes and blasphemous parodies of christian art. one also finds images of goats, devils and demons (along with their symbols, referred to as sigils) used to represent the satanic. however, the complete graphic referred to as the sigil of baphomet the now familiar goat s head in an inverted pentagram encircled by hebrew letters spelling out leviathan did not become the foremost symbol of satanism in the public consciousness until after the founding of the church of satan in 1966. the word baphomet dates back to records of the trial of the knights templar, and there are ongoing discussions concerning its derivation and meaning. however, there is no

conciled with the church. in many places, baudelaire used satan as a symbol of evil. in other places, however, he reacted to the god of the bible as cruel and tyrannical, and portrayed the devil positively. for example, in his poem the possessed in les fleurs du mal (1861) he exclaims, there is no fiber in my trembling body that does not cry, dear beelzebub, i adore you! perhaps baudelaire s most familiar satanic piece is his litanies of satan, which, as the title suggests, reads like a litany. to cite a few lines: o thou, of angels loveliest, most wise, o god betrayed by fate, deprived of praise! satan, have mercy on my long distress! o prince of exile, who was dispossessed, who ever rises stronger when oppressed, satan, have mercy on my long distress! o thou who knowest all, hell s sover

ind of spirit in its own dwelling, which can be of fire or of light. in the drawing entitled good and evil angels, he represents the devil as blind and thus unable to see the good angel, whom he is trying to approach but cannot, since neither can perceive the other, being one bathed in the light of god, and the other covered by blackness and encompassed by burning fire. blake was a platonist very familiar with reincarnation and the karmic principle.he saw angels, good and evil, as the real forces behind the weaknesses and the triumphs of mortal men and women. blake s entire scheme is based upon a view that has its roots in plato and that extends to a philosophical tradition pointing to a spiritual reality in which forces higher than ourselves are constantly at work. blake insisted that ete

LIBER O

tant practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. thiis can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be

LIBER 141

by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irr

LIBER ALEPH

riginal passion which inspired them, or even any memory hereof. understand then what is the agony of the great soul who hath every key of paradise at his girdle, when he would open the gate of holiness, or of beauty, or any virtue soever, o the men of his age! s liber aleph vel cxi 116 dl de stultitia humana (of human folly) now that a mind can only apprehend those things with which it is already familiar, at least in part. moreover, it will ever interpret according to the distortion of its own lenses. thus, in a great war, all speech soever may be understood as if it were of reference thereunto; also, a guilty person, or a melancholic may see in every stranger an officer of justice, or one of them that are banded together to persecute him, as he case may be. but consider moreover that the

on, and in ten lives i could not declare it. r liber aleph vel cxi 178 #u de quibusdam mysteriis, qu vidi (of certain mysteries, which i have seen) et even as a man may set up a memorial or symbol to import ten thousand times ten thousand, so may i strive to inform thine understanding by hieroglyph. and here shall thine own experience serve us, because a token of remembrance sufficeth him that is familiar with a matter, which to him that knoweth it not should not be made manifest, no, not in a year of instruction. here first then is one amid the uncounted wonders of that vision; upon a field blacker and richer than velvet was the sun of all being, alone. then about him were little crosses, greek, over-running the heaven. these changed from form to form geometrical, marvel devouring marvel

LIBER CCC KHABS AM PEKHT

d with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the profane, and therefore not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invades their hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step 1 [this epi

LIBER DCCCLX JOHN ST

ike a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, a

LIBER LVII

adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yogi; for the qabalist .malkuth is in kether, and kether is in malkuth. or .that which is below is like that which is above. or simply .yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer .he (the letter alike of mother and daughter in hwhy. see liber 418 for lengthy disquisitions on this symbolic basis. the answer of the adept to the third form of the problem is given b

LIBER LXVII THE SWORD OF SONG

here for the rest of our lives; then, with the prettiest humour in the world takes the cue of his father.s absurdity, and actually plays it on his enemy. edgar.s leg is not so easily pulled(.how long have you been a sectary astronomical. ll. 169, 170).and the bastard hero, taking alarm, gets right down to business. in scene iii. we find lear.s senile dementia taking the peculiarly loathesome form familiar to alienists.this part of my subject is so unpleasant that i must skim over it; i only mention it to show how anxious shakespeare is to show his hidden meaning, otherwise his naturally delicate mind would have avoided the depiction of such phenomena. all this prepares us for scene iv, in which we get a glimpse of the way lear.s attendants habitually behave. oswald, who treats lear through

ation; i am not a physiologist. whatever physiology may say, it is at least clear that if this state is accompanied with an intense and passionles bliss beyond anything that the normal man can conceive of, and unaccompanied with the slightest prejudice to the mental and physical health, it is most highly desirable. and to the scientist is presents a magnificent field of research. with which he is familiar, and, lord of his own system, cannot trace the course or divine the cause of the accident which has disturbed him. and he will accept this ignorance as a proof of how well his own system is going, since he no longer receives shocks from it..a. c. 1 hallucination especially is to be feared. light-headedness from want of food is quite sufficient explanation for many .mystic raptures. i do n

seek by the study of cerebral disease to trace the genesis of the phenomena which are supposed by some physicists who have strayed into biological fields to justify them in announcing the .discovery. of .telepathy. and a belief in ghosts. to talk of cerebral disease as the characteristic of one who merely differs from you (and that because he has more knowledge than yourself) is itself a symptom familiar to alienists (i may say i hold no brief for professor lodge, here attacked. i am not even interested in any of his results, as such of them as i am acquainted with deal with objective and trivial phenomena) of course, as long as what darwin called variation is called disease by professor ray lankester, we shall (if we accept his views, 1 see note p. 116 science and buddhism 119 and it wil

LIBER MMCMXI NOTE ON GENESIS

tis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s. 7 =48 pramonstrator o.s.v. 6 =58 imperator n.s.f. 5 =68 cancellarius 1 prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands

emigrated to ceylon and became a buddhist monk. t.s [a conventional idiom for a collection of kabbalistic writings. t.s [it was published as a supplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to nesc

LIBER MMM

sting with such simple beginnings you become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abilities. no divinatory system should involve too much ran

LIBER O

practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt6 should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student.7 they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the .god. position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be

LIBER THISHARB

this is possible, let it be checked by an appeal to facts, as follows. 1 freudian forgetfulness tries to shield one from the shock of death. one has to brace oneself to face it in other ways, as by risking one fs life habitually [note added in mtp publication of liber 913] 6 liber bracyt vel via memoria 22. it often occurs to men that on visiting a place to which they have never been, it appears familiar. this may arise from a confusion of thought or a slipping of the memory, but it is conceivably a fact. if, then, the adept gremember h that he was in a previous life in some city, say cracow, which he has in this life never visited, let him describe from memory the appearance of cracow, and of its inhabitants, setting down their names. let him further enter into the details of the city an

LIBER XLI THIEN TAO

cute chronic beri-beri. i. monday i fm a skinny critter quite felicien-rops-y. blow the cymbal, bang the zither! tuesday i have dropsy. chorus. ii. wednesday cardiac symptoms come; thursday diabetic. blow the fiddle, strum the drum! friday i fm paretic. chorus. iii. if on saturday my foes join in legions serried, then, on sunday, i suppose, i fll be beri-beried! chorus. one need not be intimately familiar with the japanese character to understand that kwaw and his feat were forgotten in a very few days; but a wealthy daimio, with a taste for observation, took it into his head to inquire of kwaw for what purpose he had entered the country in so strange a manner. it will simplify matters if i reproduce in extenso the correspondence, which was carried on by telegram (1) who is your honourable

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

asks why odin thinks it is eirik, and odin responds that the guest has reddened his sword in many a land. why deprive such a great king of victory, asks bragi. because, odin answers, one can never know.the gray wolf gazes upon the abodes of the gods. eirik now arrives and is welcomed into the hall and asked who accompanies him. five kings, he says. here the poem ends. the mythological details are familiar: einherjar and valkyries inhabit valholl, and baldr is missing. bragi here is presumably to be regarded as the human poet, for the poem specifically mentions also the human heroes sigmund and sinfjotli, and, of course, eirik; the five kings who accompany him have not been identified with any certainty. the poet explains why it is that a warrior favored by odin might be defeated in battle

to the principles of kenning formation, there is considerable freedom in the use of such base words. what is far more striking is that go. was also used in the singular to refer to the christian god, but with masculine grammatical gender, not the original neuter grammatical gender of all other uses of the word. another term is regin, like go. grammatically a neuter plural noun. it is perhaps most familiar in the genitive plural form ragna, in ragnarok (literally, deities, themes, and concepts 147 gfates of the gods h, the term for the end of the reign of the gods and the demise of the cosmos. etymologically, regin appears to be derived from a root meaning gto give counsel. h a runic inscription from around 600 c.e. has the word in a compound that scholars read as gdescended from the divine

ntil ragnarok. i believe that the similarity between the hjadningavig and life at valholl points up the emptiness of a life given over to battles and feasting, an emptiness, i would add, that is borne out when the einherjar prove to be of use at ragnarok when the entire world is destroyed. see also brisinga men; einherjar; freyja; loki; valholl references and further reading: in the distressingly familiar pattern of finding foreign sources, niels lukman proposed an irish annal for sorla thattr and other texts dealing with the hjadningavig in gan irish source and some icelandic fornaldarsogur, h mediaeval scandinavia 10 (1977: 41.57. at least magnus deities, themes, and concepts 175 olsen saw a native source, hallfred vandradaskald fs memorial poem to olaf tryggvason: ghjadningekampen og ha

orld of the gods in its opening pages. generically sorla thattr is a short fornaldarsaga (on saga genres, see chapter 1. it is found only in flateyjarbok, an important icelandic manuscript from the end of the fourteenth century, where it is one of the many thattir, gshort narratives, h interwoven into the great saga of olaf tryggvason. the opening lines present a version of the learned prehistory familiar from the beginning of snorri fs ynglinga saga: to the east of vanakvisl in asia lived the asir (here openly understood as gasians h) in their capital city asgard. odin was the king, and it was a place of great pagan activity. he established njord and frey as chieftains presiding over the sacrifices. freyja was the daughter of njord. up to this point there is nothing new. but then follows

eight nights, so eager was she to come to jotunheimar (26. thrym lifts the bride fs veil and is horrified by the burning eyes it conceals (27. loki counters that freyja has not slept for eight nights, so eager was she to come to jotunheimar (28. thrym fs sister asks for a gift of love (29, but thor asks that the hammer be brought in to hallow the marriage (30. the final two stanzas show thor in a familiar role: 31. hlorridi [thor] fs heart laughed in his breast when the tough-minded one received the hammer. first he killed thrym, the lord of the giants, and he smashed the entire family of the jotun. 32. he killed the aged sister of the jotnar, the one who had asked for a bridal gift. she got a bash instead of a multitude of rings. thus odin fs son got his hammer back. this myth is utterly

LOGOMACHY OF ZOS

e: neither exists without a medium. we make our own evil. there is no malignity in nature. man, in his efforts to violate nature is himself violated. truth is an equation of time-space; untruth is unrelated to immediacy. life is insatiable desire, persistent yet ever-changing. it strives for expression by dramatic unities. we are afraid of it by heaped-up conventions and even stranger ethics. the familiar induces fatigue-indifference; let nothing be seen in this manner. let seeing be as vision. every sight a new seeing. fatigue is far less frequent when this is the constant attitude. sincerity is difficult in the stress of transitory modality and the kaleidoscopic chaos of near and belittling events. we believe only as deeply as we have experienced of the believed. all things fornicate all

LUCIFERIAN SORCERY

f mental freedom, are then we able to be truly alive! the spirit, which may be separated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet

e: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers, black or white magick, black bro

, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the infernal sabbat workings familiar or servitor creations mass or group ceremonial invocations or evocations goetic or rituals of sorcery necromancy or divination rituals the calling of the four quarters of the triple hermetic circle of hamara t western quarter guardian of the gateway- azatu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians sh

es it to the corresponding subconscious stratum, its destination. through the act of belief being the undercurrent of the sigil, forgotten through the act of focus, will the atavistic aspect be called from this very force. if the desire is exterior, familiars and atavistic forms attributed by the mind will make manifest by the subconscious to conscious will that desire. if interior, the atavistic familiar shall bring to the surface or find the proper circuits to allow this manifestation or self-evolution. lycanthropy and astral vampiric transformation occur in this same exact way. once you have explored and mastered this, can much more dangerous workings be undertaken. the following is an exercise in daemonic awakening, from which a sigil working involving the infernal god forms of self-ev

the act of calling the spirit into and area, out from the self. evocation generally involves servitors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in an aspect of possession and leads to higher developments of the consciousness and psyche. familiar- the servitor or animal spirit which is associated with the sorcerer. the familiar may be evoked and bound, or may be created by the individual to assist in the workings of sorcery. called also the famulus (latin) fetish an object from which the focus of a spirit or coven item is charged. this is the home of the famulus and is an extension of the sorcerer. holy guardian angel the true wil

LUCIFERIAN SORCERY AND SET TYPHON

orn by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemon and angel, their union outside of a christian standpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed a

alphabet of desire may be a useful tool of exploration to advance ones knowledge in the learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as on

within his circle. the holy guardian angel/the evil genius/congressus cum daemone there has been much in the way of misunderstanding within magick as to what the holy guardian angel actually is. some have described it as an exteriorized force which guides each person, others a force of the subconscious. i am partial by experience and direction that this is a force of the subconscious, the greater familiar is a result of atavistic workings (which include the bornless one ritual) from which the luciferian sorcerer calls both the evil genius (the demonic atavistic nature of self) in unity with the holy guardian angel, the empyrean angelic force, blended with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as fam

spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worshi

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

adition. like hindus, buddhists believe in the concepts of samsara (cyclical rebirth, reincarnation, moksha (spiritual release or salvation, karma (the accumulated effect on the soul of morally important deeds, and the one. however, they reject the hindu pantheon, and buddhism is in fact a religion without a defined deity or deities. as with hinduism, change and transformation of the universe are familiar concepts in buddhism. buddhism is probably best known in the west for advocating an end to human suffering through several cycles of reincarnation and ultimate enlightenment. the teachings of buddhism are collectively known as dharma, which includes the four noble truths that buddha realized upon his own enlightenment (1) life is full of suffering. everyone experiences or witnesses pain

evolved gradually. there is no such thing as half an eye or half an immune system, they say, although this is yet another very crude metaphor. but why do they stop at just these few examples? let us take a look at a metabolic pathway chart (which summarizes many biochemical reactions taking place in living cells) and decide whether this chart is reducibly or irreducibly complex. metabolic charts, familiar to all life sciences undergraduates, reveal a tangled mess of biochemical compounds linked by arrows, some linear, some circular, and many merging. surely, any portion of a metabolic pathway chart looks irreducibly complex! but, of course, this is just a visual impression, not a fact. an excellent example of this is the krebs cycle (named after its discoverer, sir hans adolf krebs, also c

ation for the virgin birth of jesus christ: mary was artificially inseminated by the elohim aboard one of their spacecraft! needless to say, the raelians support the idea of intelligent design. it would be interesting to know what id theorists think about the raelian interpretation of the world. can a mousetrap evolve? michael behe s most famous and iconic example of irreducible complexity is the familiar mousetrap, which we mentioned in chapter 1. given that this metaphor has taken on a life of its own in the public imagination, it is important to discuss the possible origins and evolution of mousetraps. according to behe, a mousetrap could not have evolved stepwise from simpler contraptions, thereby disproving evolution. in reality, nothing could be further from the truth, indicating aga

. it is this process of nuclear fusion (which can be replicated on earth) that makes stars shine. the nuclear fusion process, under conditions that we do not describe here, leads to the formation of all chemical elements found in the universe, including in humans. this explains how some of the primeval 75% hydrogen: 25% helium ratio of the early universe generated all the dozens of other elements familiar today to chemists. dramatic stellar explosions (called supernova events) dispersed these elements into space, where they were used to make new stars and their accompanying planets. life then appeared on at least one of these planets. to use a well-known dictum, we are indeed made of stardust. as we described above, the formation of structures that led to the evolution of life-forms does n

can adapt by mutation to very different environments in a relatively small number of generations. in addition to undergoing random mutations, many modern prokaryotes can achieve what is called 146 evolution and religious creation myths horizontal gene transfer, a special way of exchanging dna, which probably already existed a very long time ago. horizontal gene transfer is different from the more familiar vertical gene transfer. in vertical gene transfer, dna, in the form of genes, is transmitted from one generation of cells to the next by simple cell division or sexual reproduction. for example, when parents conceive a child, they are performing vertical gene transfer. in horizontal gene transfer, genes are transferred to individuals that can belong to the same generation. this type of he

MAGIC AND SPELLS

ar, a shadow weave user loses a bit of his or her mind. third, while the weave serves equally well for any kind of spell, the shadow weave is best for spells that sap life or muddle the mind and senses, and is unsuited to spells that manipulate energy or matter-and cannot support any spell that produces light (see the shadow weave magic feat in chapter 1: characters for details) finally, the more familiar a mortal becomes with the secrets of the shadow weave, the more divorced she becomes from the weave. an accomplished shadow weave user can work spells that weave users find difficult to detect, dispel, or counter, but the shadow weave user also becomes similarly unable to affect spells worked through the weave. shadow weave magic items magic items created by those who use the shadow weave

rcome spell resistance suffer a -1 penalty. the dc to dispel evocation or transmutation effects from a shadow weave item is 11+ the reduced caster level. in general, shadow weave users do not bother to create items that include evocation or transmutation effects. shadow weave items cannot generate effects with the light designator. shadow weave items can pose a serious danger to users who are not familiar with the mysteries of the shadow weave. activating a shadow weave item through spell completion, spell trigger, or command word deals 1d4 points of temporary wisdom damage to the user unless the user has the shadow weave magic feat. a use-activated shadow weave item deals 1 point of temporary wisdom damage the first time it is used each day unless the user has the shadow weave magic feat

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

cs were undoubtedly prolific writers, little of their literature has survived. they brought down upon themselves the animosity of the early christian church, and when this institution reached its position of world power it destroyed all available records of the gnostic cultus. the name gnostic means wisdom, or knowledge, and is derived from the greek gnosis. the members of the order claimed to be familiar with the secret doctrines of early christianity. they interpreted the christian mysteries according to pagan symbolism. their secret information and philosophic tenets they concealed from the profane and taught to a small group only of especially initiated persons. simon magus, the magician of new testament fame, is often supposed to have been the founder of gnosticism. if this be true, t

f the gnostic concepts have actually been incorporated into the dogmas of the christian church, and our newer interpretations of christianity are often along the lines of gnostic emanationism. the mysteries of, asar-hapi the identity of the greco-egyptian serapis (known to the greeks as serapis and the egyptians as asar- hapi) is shrouded by an impenetrable veil of mystery. while this deity was a familiar figure among the symbols of the secret egyptian initiatory rites, his arcane nature was revealed only to those who had fulfilled the requirements of the serapic cultus. therefore, in all probability, excepting the initiated priests, the egyptians themselves were ignorant of his true character. so far as known, there exists no authentic account of the rites of serapis, but an analysis of t

rmed the body of the grand man of the universe. this body, which they called the macrocosm (the great world, was divided into twelve major parts, one of which was under the control of the celestial powers reposing in each of the zodiacal constellations. believing that the entire universal system was epitomized in man's body, which they called the microcosm (the little world, they evolved that now familiar figure of "the cut-up man in the almanac" by allotting a sign of the zodiac to each of twelve major parts of the human body. p. 55 in the northern hemisphere, and after passing through this constellation it immediately begins to increase. hence the greeks said that jupiter (a name of the sun god) was suckled by a goat. a new and different sidelight on zodiacal symbolism is supplied by joh

ott says it measures 50 by 30 inches. it was made of bronze and decorated with encaustic or smalt enamel and silver inlay. fosbroke adds "the figures are cut very shallow, and the contour of most of them is encircled by threads of silver. the bases upon which the figures were seated or reclined, and left blank in the prints, were of silver and are torn away (see encyclop dia of antiquities) those familiar with the fundamental principles of hermetic philosophy will recognize in the mensa isiaca the key to chaldean, egyptian, and greek theology. in his antiquities, the learned benedictine, father montfaucon, admits his inability to cope with the intricacies of its symbolism. he therefore doubts that the emblems upon the tablet possess any significance worthy of consideration and ridicules ki

rd degree of initiation and were entitled to the secret wisdom. silence, secrecy and unconditional obedience were cardinal principles of this great order (see ancient freemasonry) pythagoric fundamentals the study of geometry, music, and astronomy was considered essential to a rational understanding of god, man, or nature, and no one could accompany pythagoras as a disciple who was not thoroughly familiar with these sciences. many came seeking admission to his school. each applicant was tested on these three subjects, and if found ignorant, was summarily dismissed. pythagoras was not an extremist. he taught moderation in all things rather than excess in anything, for he believed that an excess of virtue was in itself a vice. one of his favorite statements was "we must avoid with our utmost

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

h luck as they could get. so they took on the local cult but gave it a roman gloss. my private worship has for some years been reserved for the roman/etruscan trinity of laran (mars, turan (venus) and lupercus (faunus sometimes called silvanus. this came about as the result of a strange chain of events. i had already made a study of roman domestic pagan worship (the cult of the lars familiaris or familiar spirits) and the survival in northern britain of the folk veneration of the spirits of the hearth and the ancestors. particularly house familiars brownies, boggarts and redcaps. this convinced me that romano-british forms of domestic worship had persisted into modern times in a modified form. where the beneficial lars familiaris (which represent the families honoured ancestors) are replac

ders or tearing at people with their sharp claws. they then proceed to drink the blood of their victims and dip their hats in the blood, giving rise to the name of red caps. in particular they haunt castles with a reputation for evil events in the past. in the folklore and legend of hermitage castle in roxburghshire bad lord soulis, a man with an evil reputation is said to have had a red cap as a familiar. powries are virtually indistinguishable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifices, a custom that was practised within written history. seechurch grim the above are from folklore of the british isles http//www.mysteriousbritain.co.uk/folklore/boggarts

such a similarity in the name, appearance and function of the two deities would not have gone unnoticed by the romans for whom portents were very significant. this may go some way to explain the enthusiasm with which the roman soldiers appear to adopted mars cocidius s cult. i come from a traditional pagan family, from a district whose tutelary deity was mars cocidius (mars the red) and where the familiar spirits and the redcaps are still left offerings. as a warden& ranger i was for many years responsible for the breeding and conservation of swans and geese many thousands of which winter in the district. for this reason i have a number of crooks including a good swanhook i commissioned more than ten years ago from a local stick-maker and a small fowlhook (or chickenhook) which is in fact

ave a number of crooks including a good swanhook i commissioned more than ten years ago from a local stick-maker and a small fowlhook (or chickenhook) which is in fact my favourite. this was used daily for many years in my work, for catching ducks and as a means of protection on dark nights. i am also a practitioner of spae (a form of augury) and have always used these crooks in place of the more familiar stang, as do many pagans locally. so like the romans before me i took cognizance of the portents and have adopted laran as my personal lar and pay appropriate reverences not only to my own ancestors, but also to those of my benefactor the bronze s former owner, on his behalf. copyright rw parkinson september 2004 my traditional craft tools. branwen my pet carrion crow what follows below i

MASTERING WITCHCRAFT

and, those who timidly shun the darkness win temporary respite only, until such a time as the darkness itself reaches out and takes them when they are least forearmed. introduction before taking any practical steps upon the road to becoming a full-fledged witch, it would be advisable for you to be acquainted with at least the essence of witch history. by this i do not mean such things as the over familiar accounts of gilles de rais' necrophilic exploits and massacres or mother shipton's quaint prophecies, but rather a general survey of those events in witchcraft which stand out as signposts of the black craft's history. witch history is steeped in legend, hidden in antiquity. there are few written sources, and those that exist are generally obscure, of an oblique nature, casting light upon

f the pentacles, charging each letter as you do so in the usual way, and sealing again with the words "so mote it be" this book, along with your athame, will be your most treasured magical possession and should only be shown other witches and coven members. how to make your magic circle this is your first spell of practical witchcraft! to cast it you will be using all your working tools. to those familiar with cabalistic sorcery, the magic circle is generally viewed as a means of defence against hostile spirit entities; to the witch, however, though it may serve this purpose in some of her spells, it has a far more important function usually. this is, in fact, to serve as a lens to focus the witch power she raises in her rituals. it is a sort of magical boiler tank in which the steam is co

a witch symbol of great antiquity. some witches, who are hermetically inclined, say that it is an abbreviated version of the alchemical rose cross, whereas others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as

in conjunction with hertha in the initial consecration. however, in these days when a large family seems more an encumbrance to be guarded against than encouraged, this doesn't seem quite so popular a device as it once did. finally, before i embark upon detailing methods of magical defence as opposed to countermagic generally, we should mention that all-important subject of familiars. the witch's familiar as a practising witch, you realize you are going to have to possess a familiar. don't get alarmed, though. this does not mean you will necessarily have to saddle yourself with a pet such as a dog or cat if you don't want one for whatever reason. there are several different types of familiars, or magistelli, to give them their more correct title. magistellus is latin for "little master" an

. this does not mean you will necessarily have to saddle yourself with a pet such as a dog or cat if you don't want one for whatever reason. there are several different types of familiars, or magistelli, to give them their more correct title. magistellus is latin for "little master" and the word is often used by witches strangely enough to designate one of their small, magical servants. the term "familiar" is one coined by the ecclesiastical authorities during the persecutions, implying merely an intimate friend or servant. basically, there are three types of magistellus. there is that which is used as the coven "totem" animal, mentioned earlier in connection with the symbolism of the witch bracelet. this symbolic animal form is decided upon at the formation of a coven by mutual agreement

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

stial treasures and the knowledge of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside

gs, in order that they may be submitted unto him, hath wished to bring his works to perfection, by making one which participates of the divine and of the terrestrial, that is to say, man; whose body is gross and terrestrial, while his soul is spiritual and celestial, unto whom he hath made subject the whole earth and its inhabitants, and hath given unto him means by which he may render the angels familiar, as i call those celestial creatures who are destined: some to regulate the motion of the stars, others to inhabit the elements, others to aid and direct men, and others again to sing continually the book one page 7 praises of the lord. thou mayest then, by the use of their seals and characters, render them familiar unto thee, provided that thou abusest not this privilege by demanding fro

that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to summon the souls from hades, but only of those who have died a natural death. similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits attend thee in sleep; to cause good or ill success to business, possessions, goods, seeds, fruits, and similar things, in order to acquire learning; to bring destruction and to give death, and to sow hatred and discord. the days and hours of jupiter are proper for obtaining honours, acquiring riches; contracting friendships, preserving health; and arriving at all that thou canst d

kers in such kind of treasures, it is a warning which they give them to cease from the work, and if it happen that the greedy importunity of the aforesaid workers oblige them to continue, notwithstanding the aforesaid warnings, the spirits, irritated by their despising the same, frequently put the workmen to death. but know, o my son, that from the time that thou shalt have the good fortune to be familiar with such kinds of spirits, and that thou shalt be able by means of what i have taught thee to make them submit unto thine orders, they will be happy to give thee, and to make thee partaker in that which they uselessly possess, provided that thine object and end shall be to make a good use thereof. the manner of performing the operation. on a sunday before sunrise, between the 10th of jul

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spirit is valefor. he is a mighty duke, and appeareth in the shape of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he put

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

f the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voice intelligible& to my understanding& that you would be favorably pleased that i may have thy familiar friendship& constant society both now and at all times when i shall call thee forth to visible appearance, to inform& direct me in all things that shall seem good& lawful unto the creator& thee, o thou great& powerful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehe

MEANING OF MASONRY

uest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not manifested through him. to comply with this definition of initiation-which it might be useful to apply as a test not only

ating to the external development of the craft and to its antiquarian aspect. they fail entirely to deal with its vital meaning and essence, a failure that, in some cases, may be intentional, but that more often seems due to lack of knowledge and perception, for the true, inner history of masonry has never yet been given forth even to the craft itself. there are members of the craft to whom it is familiar, and who in due time may feel justified in gradually making public at any rate some portion of what is known in interior circles. but ere that time comes, and that the craft itself may the better appreciate what can be told, it is desirable, nay even necessar y, that its own members should make some effort to realize the meaning of their own institution, and should display symptoms of ear

h the phase i have described, for the simple reason that we knew nothing better and had no one able to teach us something better. let us not complain. if we look back upon the progress of the craft during the last 150 years we cannot but congratulate ourselves upon the enormous, if gradual, strides made in masonic progress and decorum even in the rough-ashlar stage of our conception of it. anyone familiar with the records of old lodges will have been brought into close touch with times when almost every element of reverence and dignity seems to have been lacking. lodges were held in the public rooms of taverns. whatever official furniture decorated these primitive temples, quart-pots and" churchwardens" figured largely among the unauthorized equipment. in one of the great london galleries

its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confirmation of what has been indicated it may be useful to refer to the 23rd psalm, in which the hebrew initiates speak of both the supreme experience of being passed through" the valley of the shadow of death" and the preliminary phases of mental preparation for that ordeal. stripping that familiar psalm of the gorgeous metaphor given it in the beautiful biblical translation, its real meaning may be paraphrased and explained for masonic students as follows" the vital and immortal principle within me is my initiator; and is all-sufficient to lead me to god. it has made me lie down (in self-discipline and humiliation) in" green pastures" of meditation and mental sustenance. it has led

ill further reproduced in masonry by the name" lewis" traditionally associated with the craft "lewis" is a modern corruption of eleusis and of other greek and latin names associated with light. in our instruction lectures it is said to designate" the son of a mason" this, however, has no reference to human parentage and sonship. it refers to the mystical birth of the divine light in oneself; as a familiar scriptural text has it" unto us a child is born, unto us a son is given" it is the divine principle, the divine wisdom, brought to birth and function within the organism of the natural man, who virtually becomes its parent. it is further described in our lectures as something" which when properly dovetailed into a stone forms a clamp, enabling masons to lift great weights with little inco

MICHAEL FORD BOOK OF CAIN

began to rouse those many that slept from the shock of the fall around him. belial, the angel created after him, awoke and began to sing beautiful hymns, such as which never sounded so sorrowful, yet touching in their passion for their coming forth into being. belial was indeed different from azazel while lucifer was fire and air in spirit, belial was of earth and found this place comfortable and familiar. belial said unto azazel, who would else wake and join us in this moment of triumph that we are without the highest empyrean realm we now look about to understand we are different, strong and noble in our selves. awake with us djinn! leviathan arose before them. he had taken the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and unde

transformation into the beasts of the field then came an angel to me cain, who walks the lonely path, he who stands strong and defiant in the face of nothingness, shall you continue the thorn road to meet the hag queen, the sorcerous devourer of men and children would you turn a road more traveled to the simple life yet unknown by others? the tester, robed in white and flowed within a strange and familiar light was challenging me, a very point of discovering my very inner essence, which i could sense. i said unto him- angel, who would you be to tell me of thorns and roads less traveled? i have passed through the blood and bones of my brother, to walk within a shadow of which i am the only god that is dreams feed my desires and i go forth among the beasts of the fields, take yourself away f

me of thorns and roads less traveled? i have passed through the blood and bones of my brother, to walk within a shadow of which i am the only god that is dreams feed my desires and i go forth among the beasts of the fields, take yourself away from me as i shall not resign my path, for i seek mine own mother who would either cut me to shreds or raise me up as god. the angel transformed into a very familiar dreaming body which taught me the ways of nature, yet he was a blackened shadow which held a spirit possessed knife very good cain, my son of flesh, go forth unto your deep desire and seek her of the blood of flame i shall walk with you again in a familiar way, take a leaf from my book and behold the serpent s tongue and sight, that shall guide you unto her the angel vanished, who i call

MICHAEL FORD WITCHMOON

fference between hecate and lilith or babalon. this rite of empowerment should be conducted outdoors if possible, near a grave yard from which you would not be disturbed, near an area where you may bury a small box or bottle/pot. a chalice will be needed, preferably a skull cup/cap if access is had. this ritual should be conducted when the moon is full. the vessel for which the famulus (latin for familiar) or succubi/goddess fetish may be housed should be an aesthetic choice, one which connects with the feeling of what hecate is to you. it is from the wing of the fallen seraph that you create your quill to mark this tomb and fetish-house of the spirit, however it must be prepared. day onewash the vessel in clean and cool water. allow it to sit from dawn until dusk, to let it bask in the su

he vessel place the sigil of hecate which should already be prepared, ashes and bone if possible. i) the virgin -hekas umpesha ur-rastu lil-ka zrazza encircle me by three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the barrier, wolves created in the darkness do i call forth! by the first moon envelope me virgin goddess, i come unto you in the evening light. embrace me in thy kingdom of the cunning craft, speak 66 66 unto me as the freshly dead, the virgin from the tomb. guide m

r splendor i shall consume the blood of the moon bless me in the shadows hekau! complete the rite and envision each goddess and you rise to a sexual frenzy, consecrate the rite with the sexual fluid or blood offering (from yourself) upon the sigil in the pot/jar/box. after the rite, take the fetish and bury it near the chosen area, which has been either a graveyard, oak tree or burial ground of a familiar. ignite a black candle at the head of the burial site and recite hekas, hekas hekausath usha, umpesha narasta spirit of the moon, lover and death-embracer, grow in the land of the dead. i give you strength and life, by the wytch fire of azrael and hecate, i summon the shades of the grave to give this spirit food to grow, so it shall be! iii) the queen of the dead leave buried until the da

tch fire of azrael and hecate, i summon the shades of the grave to give this spirit food to grow, so it shall be! iii) the queen of the dead leave buried until the dark moon, exhume pot and return to your temple or coven meet. recite67 67 phantom and shade, spectar and vampyre, lover and seductress i summon you to rise in the dark of the moon, rise from your tomb and by my guide, my initiator, my familiar, my goddess hekas, hekau sakeka ushu umpesha narastu by lamia do you grow, arise vampyre seductress who shall guard and taste of my blood, whom shall give me the elixir of the evening, of dreaming and twilight haunting, alive shall you, arise! you may use this fetish to inspire your dreams and from which you may acquire visions, as well as a coven meeting from which you bring the famulus/

with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the saturnian gnosis, this rite and sate of being is the higher octave of saturn, fro

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

r, or king has pronounced strength, wisdom,clairvoyance, beauty, and long life, which are all the possible results of genetic modifi-cation. one may also recall the strange attributes of the russian warlock, grigori rasputin, enig-matic occult advisor to the romanov dynasty of the 19th century (grigori is a greek wordfor fallen angel. see alex de jongs rasputin. in many cases, he also possessed a familiar weapon or talisman with magical proper-ties. magic was the word used for high technologies not understood by the witnesses of the day.if a machine works perfectly, the results are like magic. the celtic sagas are full of mentionof magical weapons and treasures. one of the latter was the sacred stone of fal that wasplaced under the throne of the king in tara (drumcain or hill of the serpen

resshow vital and important is always the problem of weapons. in his book interpretation of radium, the great physicist fredrick soddy wrote: can we not read in them some justification for the belief that some forgotten race of menattained not only the knowledge that we have so recently won, but also that power that is notyet ours?i believe that there have been civilizations in the past that were familiar withatomic energy and that by misusing it they were totally destroyed. the smithsonian institute and the bureau of standards in washington finally provedthat over 7,000 years ago, steel was made in furnaces which burned as hot as 9,000degrees centigrade. but those who have read the book of enoch will recall that thecontrivance of metal and weapons had different origins than any modern sci

ignificance of this apparentanomaly (p. 182)despite the demonstrated occurrence of an unexpectedly large number of magnetic reversals throughoutearth history, it cannot be a mere coincidence that a particularly well-marked reversal took place aroundthe general date (11,500 years b.c) advocated in this book for the phaeton disaster (p. 183)astronomy and astrophysicsastronomers and astrophysicists, familiar with the near-endless succession of paroxysmal events occur-ring naturally throughout the universe during the birth, evolution and demise of galaxies, stars and sun-dry other cosmic bodies, concede that such events are of the astronomical norm (p. 19)atlantis, alien visitation, and genetic manipulation169 appendix b: book abstracts contrary to popular belief, neither earths elliptical orb

s also of verygreat age emerging spontaneously in the ancient seas 3,000 million years ago and the great varietyof species that exist today are all descended from one or a few primitive organisms evolved in thoseancient oceans, by a process of random genetic mutation coupled with natural selection. these ideas arethe cornerstones of modern historical geology and of our contemporary world view, as familiar to theelementary school pupil as to the postgraduate student of biology or geology (p. 5)problemexisting methods of geochronometry such as uranium-lead decay and radiocarbon assays have beenfound to be deeply flawed and unreliable; the extent of genetic change by selection has been foundexperimentally to be limited. bacteria can be induced in the laboratory to mutate in a direction that i

at state level a strict monotheism foisted uponthe people (p. 190).sigmund freudit was this somewhat discordant concept of the one god in egypt that originally inspired the 1930sresearch of sigmund freud, leading him to associate moses with the reign of the pharaoh akhenaton.(p. 190)adonthe name aten was the equivalent of the hebrew adona tile borrowed from the phoenician andmeaning lordwith the familiar adonai meaning my lord (p. 189)name change at the same time, amenhotepchanged his name to akhenaton and closed all the temples of theegyptian gods, making himself very unpopular, particularly with the priests of ra and with those of theformer national deity, amen (p. 189)akhenaton abdicationakhenaton refused to allow the worship of other gods and was forced to step down in favor of hiscou

MICHAEL WYNN THE SOUL TRAVELERS

entral theme in that region s mythological tales. serpents are also repeatedly associated with villains. story of the flood [1.3] even more frequent than the themes of serpentine gods is the theme of a global flood. the number of stories regarding a worldwide flood is incredible, and the similarities between the various tales of inundation are even more alarming. most people who are even remotely familiar with atlantis will know that it was consumed by a flood. in the norse tradition of sweden and norway, a flood with poured forth from the bleeding god ymir consumed the whole of humanity, save a man named bergelmir and his wife who survived the flood using a hollowed-out tree trunk as a vessel. in the sumerian/babylonian accounts (2500bc, allegedly, a man named utnapishtim is warned by the

seem to surface in the story of her descent into the underworld. here, inanna descends into the land of the dead, ruled by her dark sister (aspect) ereshkigal. at the end of this story the reader may have the impression that erishkigal, queen of the underworld, absorbed the qualities( or body) of her sister inanna. yet another copy of this goddess is queen semiramis. the average american is more familiar with semiramis than they realize; it is her likeness that graces the statue of liberty. even though the statue of liberty is a spiting likeness of queen semiramis of assyria, the french freemasons that funded the statue s construction left subtler clues as to the true identity of our lady liberty. in magic (of coarse, the metal of the goddess venus is copper, her color is green, and her n

osed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the 7 hells do not obey the strict laws of space and time that we are familiar with. these infernal realms are spoke of as places where chaos reigns. in the infernal places, the spatial dimensions are not perfectly straight and do not exist as perfect 90-degree angles; here the x,y,z, and time dimensions are curved and warped. if someone were to directly gaze upon the beings that exist in the infernal realms they may be struck with an ache in the mind, because their

e called dragon paths or dragon lines, but the modern term for these linear-shaped regions is ley lines. these geometrically inclined paths may not represent the only weak points in the veil but, perhaps, the haunted house represents a less organized--michael wynn's "the soul travelers" 51 small, and randomly placed speckle painted on the globe. intention and the tides of time [3.4] all of us are familiar with the power of intention, whether consciously or unconsciously. sometimes people can be made upset by the mere mention of an undesired, yet extremely unlikely, fate; as if the mere utterance of an event increases is chances [jinx. for example, a passenger on an airplane could get angry listening to another passenger muse and speculate over what would happen if we crashed. sometimes thi

y have verbally committed to giving him their soul. the attendees of the sabbat are often made to renounce god and jesus, and accept baphomet and lilith (babylon) as their new father and mother. magical powders and poisons are commonly distributed to those present so that they can continue causing mischief among mankind. sometimes baphomet would assign those who attend spirits called familiars. a familiar is a spirit who has been consigned to serve an individual. the devil insisted that all the food served at the festival be insipid and disgusting in taste. the dancing done at the sabbat, especially by the women, is reminiscent of the sexually-suggestive dancing done at most clubs these days. the music at the sabbat sounds a bit chaotic, and without melody; it is frequently described as ra

MICHAEL W FORD NOX UMBRA

proach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hel

tar, dedicated to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifice should never be used or employed literally by an sorcerer. one should imagine or visualize, but to harm another human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will

e the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lililh may be receptive towards the callings of her children

sing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, t

th-guise, pale and ashen corpse corpse face, whom embraces the manes of the dead in lustrous copulations, wrapped in the shroud of the tomb, i name you as myself azyta seker arimanius, whom gathers the darkness and emerges in the noon-tide sun, the time sacred of shaitan the opposer, as well as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the skull familiar close to you and meditate until sleep arrives. record your occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

it and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel-demon of both a positive and negati

n and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautif

MOODY RAYMOND A LIFE AFTER LIFE

total objectivity on that basis, since my emotions have become involved in this project. in hearing so many people relate the fascinating experiences with which this volume deals, i have come to feel almost as though i have lived through them myself. i can only hope that this attitude has not compromised the rationality and balance of my approach. secondly, i write as a person who is not broadly familiar with the vast literature on paranormal and occult phenomena. i do not say this to disparage it, and i feel confident that a wider acquaintance with it might have increased my understanding of the events i have studied. in fact, i intend now to look more closely at some of these writings to see to what extent the investigations of others are borne out by my findings. thirdly, my religious

conscious experience of most of us because most of us have never been through it. if we are to talk about death at all, then, we must avoid both social taboos and the deep-seated linguistic dilemmas which derive from our own inexperience. what we often end up doing is talking in euphemistic analogies. we compare death or dying with more pleasant things in our experience, things with which we are familiar. perhaps the most common analogy of this type is the comparison between death and sleep. dying, we tell ourselves, is like going to sleep. this figure of speech occurs very commonly in everyday thought and language, as well as in the literature of many cultures and many ages. it was apparently quite common even in the time of the ancient greeks. in the iliad, for example, homer calls slee

-verbal questions are the prelude to a moment of startling intensity during which; the being presents to the person a panoramic review of his life. it is often obvious that the being can see the individual's whole life displayed and that he doesn't himself need information. his only intention is to provoke reflection. this review can only be described in terms of memory, since that is the closest familiar phenomenon to it, but it has characteristics which set it; apart from any normal type of remembering. first of all, it is extraordinarily rapid. the memories, when they are described in temporal terms, are said to follow one another swiftly, in chronological order. others recall no awareness of temporal order at all. the remembrance was instantaneous; everything appeared at once, and they

al and yet when he tries to respond to them they neither hear nor see him. he does not yet realize that he is dead, and he is confused. he asks himself whether he is dead or not, and, when he finally realizes that he is, wonders where he should go or what he should do. a great regret comes over him, and he is depressed about his state. for a while he remains near the places with which he has been familiar while in physical life. he notices that he is still in a body-called the "shining" body-which does not appear to consist of material substance. thus, he can go through rocks, walls, and even mountains without encountering any resistance. travel is almost instantaneous. wherever he wishes to be, he arrives there in only a moment. his thought and perception are less limited; his mind become

writers, and so it could be argued that paul's discussion of the spiritual body has some of its roots in plato. on the other hand, in most cases it is not easy to establish that such influence could have taken place. each writer seems to bring up a few interesting details which also recur in my interviews, yet which he could not have gotten from earlier authors. swedenborg read the bible and was familiar with plato. however, he several times alludes to the fact that someone who has just died may not realize that he is dead for some time. this fact, which comes out again and again in the narratives of those who have come very close to death, is apparently not mentioned either in the bible or by plato. yet, it is emphasized in the tibetan book o f the dead, a work which swedenborg could not

MORALS AND DOGMA

sdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself with a copy, and make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to prevent its republication elsewhere, and the copyright, like those of all the other works prepared for the supreme counc

he palpable and conventional creed could not. its indefiniteness acknowledged the abstruseness of the subject: it treated that mysterious subject mystically: it endeavored to illustrate what it could not explain; to excite an appropriate _feeling, if it could not develop an adequate _idea; and to make the image a mere subordinate conveyance for the conception, which itself never became obvious or familiar. thus the knowledge now imparted by books and letters, was of old conveyed by symbols; and the priests invented or perpetuated a display of rites and exhibitions, which were not only more attractive to the eye than words, but often more suggestive and more pregnant with meaning to the mind. masonry, successor of the mysteries, still follows the ancient manner of teaching. her ceremonies a

taken the first step over its threshold, the first step toward the inner sanctuary and heart of the temple. you are in the path that leads up the slope of the mountain of truth; and it depends upon your secrecy, obedience, and fidelity, whether you will advance or remain stationary. imagine not that you will become indeed a mason by learning what is commonly called the "work" or even by becoming familiar with our traditions. masonry has a history, a literature, a philosophy. its allegories and traditions will teach you much; but much is to be sought elsewhere. the streams of learning that now flow full and broad must be followed to their heads in the springs that well up in the remote past, and you will there find the origin and meaning of masonry. a few rudimentary lessons in architectur

has weight and influence; their robes are unstained; the poisonous breath of calumny has never been breathed upon their fair name. how easy it is for them to look down with scorn upon the poor degraded offender; to pass him by with a lofty step; to draw up the folds of their garment around them, that they may not be soiled by his touch! yet the great master of virtue did not so; but descended to familiar intercourse with publicans and sinners, with the samaritan woman, with the outcasts and the pariahs of the hebrew world. many men think themselves better, in proportion as they can detect sin in others! when they go over the catalogue of their neighbor's unhappy derelictions of temper or conduct, they often, amidst much apparent concern, feel a secret exultation, that destroys all their o

judged: for whatsoever judgment ye measure unto others, the same shall in turn be measured unto you" such is the lesson taught the provost and judge [illustration [illustration] viii. intendant of the building. in this degree you have been taught the important lesson, that none are entitled to advance in the ancient and accepted scottish rite, who have not by study and application made themselves familiar with masonic learning and jurisprudence. the degrees of this rite are not for those who are content with the mere work and ceremonies, and do not seek to explore the mines of wisdom that lie buried beneath the surface. you still advance toward the light, toward that star, blazing in the distance, which is an emblem of the divine truth, given by god to the first men, and preserved amid all

MOTTA MARCELO THE COMMENTARIES OF AL

excision and destruction "direful; because ra-hoor-khuit is a "god of war and of vengeance; see chapter iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue one of the most powerful means, and one of th

a man's delusion that he is a teapot. these two examples may give some idea to the reader of the light which mystical attainment throws upon the details of the working of the human mind. further developments of this vision emphasized the identity between the universe and the mind. the search for similes deepened. i had a curious impression that the thing i was looking for was somehow obvious and familiar. ultimately it burst upon me with fulminating conviction that the simile for which i was seeking was the nervous system. i exclaimed "the mind is the nervous system" with all the enthusiasm of archimedes, and it only dawned on me later, with a curious burst of laughter at my naivete, that my great discovery amounted to a platitude (but there is a great difference between intellectual awar

limits of the mental and sensory instruments of his similarly inadequate symbol of the absolute, his vehicle of human incarnation. these suffer from the same defects as the other forms: ultimately 'happiness' wearies itself in the effort to invent fresh images, and becomes disheartened and doubtful of itself. only a few people have wit enough to proceed to generalization from the failure of a few familiar figures of itself, and recognize that all 'actual' forms are imperfect; but such people are apt to turn with disgust from the whole procedure, and to long for the 'eternal' state. this state is however incapable of realization, as we know; and the soul, understanding this, can find no good but in "cessation" of all things, its creations no more than its own tendencies to create. it theref

ns a fraction of the facts of geography. the artist calls our attention away from nature, whose immensity bewilders us so that she seems incoherent, and unintelligble, to his own interpretation of himself, and his relations with various phenomena of nature expressed in a language more or less common to us all. the smaller the artist, the narrower his view, the more vulgar his vocabulary, the more familiar his figures, the more readily is he recognized as a guide. to be accepted and admired, he must say what we all know, but have not told each other till it is tedious, and say it in simple and clear language, a little more emphatically and eloquently than we have been accustomed to hear; and he must please and flatter us in the telling by soothing our fears and stimulating our hopes and our

as are all below the abyss. they are mental phenomena their only connection with the element of spirit is the kundalini that energizes them. and kundalini should not be wasted in the mind. it should be sent straight up to the higher centers "there is no god where i am. unfortunately, in practice it is almost impossible to avoid the occurrence of dhyana, since the yogi is just beginning and is not familiar with the mechanics of the sheaths of the self. and the temptation to mistake dhyana for samadhi is deadly. some wretches have spent the rest of their lives in the firm belief that they "achieved. to such people the "siddhi" described by patanjali seem the crown of perfection) 28. now a curse upon because and his kin! this is against those intellectuals aforesaid. there are no 'standards o

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

naccountable notions. thus we hear of terrible giants hurling rocks, upheaving mountains, and raising earthquakes which engulf whole armies; these ideas, however, may be accounted for by the awful convulsions of nature, which were in operation in pre-historic times. again, the daily recurring phenomena, which to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly

to assume distinct forms. this ancient eros is represented as a full-grown and very beautiful youth, crowned with flowers, and leaning on a shepherd's crook. in the course of time, this beautiful conception gradually faded away, and though occasional mention still continues to be made of the eros of chaos, he is replaced by the son of aphrodite, the popular, mischief-loving little god of love, so familiar to us all. in one of the myths concerning eros, aphrodite is described as complaining to themis, that her son, though so beautiful, did not appear to increase in stature; whereupon themis suggested that his small proportions were probably attributable to the fact of his being always alone, and advised his mother to let him have a companion. aphrodite accordingly gave him, as a playfellow

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

mall room that served as a meeting place; discussing things beyond the physical touch, of seeing the future with our unseeing eyes, when a ghostly figure walked right through a closed door into the room where we were seated. it shuffled across the room towards a somewhat sinister looking man. slowly raised its arm and pointed at him. then abruptly it was gone. there was something special and very familiar about the mysterious entity and its actions. but from the view of the people who were with me that day, something very unusual (unusual, that is, for them) had happened. they had never before been confronted in the middle of the afternoon by a tall gray entity of apparently supernatural origin. they knew nothing about it or the reasons for its presence so they were forced to speculate. wh

identify their country of origin. when the young officer in his turn is examined, the ancient man takes pity on him, and gives him a magical liqueur that puts the wounded man back on his feet. he follows the old man into the pyramid, and discovers a world of magic. there are vast halls and endless galleries, subterranean chambers piled high with treasures, apparitions of blazing lamps, legions of familiar spirits and there, also, is the black pullet. it is a supernatural version of aladdin with an inner meaning of astaroth. the sage himself proves to be the sole heir of the ancient magi and is himself, in quest of an heir for he feels he is about to pass away. in time the french officer, seeing that his protector possesses a talisman that confers immediate proficiency in all tongues, is in

proficiency in all tongues, is instructed in the powers and wonders of twenty-two talismanic figures and magical rings, as well as in the secret of the manufacture of the black pullet. after these instructions, and in spite of many prayers, the old man of the pyramids expires upon a sofa, while his apprentice in the esoteric arts swoons at the feet of his mentor. in due course, accompanied by the familiar spirits that have been transferred to his service, laden with treasures, and with the ashes of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the app

ot too far away from mountains..or the ah i don t know the springwood hills (nsw, australia. the feeling here is elizabeth drive. on the backroads of liverpool no, rooty hill there used to be an army barracks. the only thing i m getting, an ex army barracks. along elizabeth drive there is, or used to be, an army barracks. by 2:30 p.m. the visions had ceased. as barry slowly opened his eyes to the familiar surroundings of the living room, he knew he d had a unique psychic experience. now we had to decide what it all meant particularly what the vase was that had held the gold coins. as far as we knew it could all be the wildest fantasy, though it seemed unlikely. the visions had been too clear, too vivid. as we talked into the late afternoon, i suggested that a trip to the elizabeth drive ar

ask first, then ask, in this manner you can pinpoint the dog s location. as you become more adept, you may even ask for a house number. these early contacts between you and the spirit force are important. keep your first contact with the spirit world fairly brief. your obsession with it can be the real danger. if you succeed in contacting the same spirit a number of times, the spirit will become familiar, sense your needs, take instruction readily, and help to bring your wishes into the here and now. a secret code of communication dreams, intuitions and hunches, visions and thoughts that will be sent to you from the depths of the astral world during your spells and rituals will show you the future with great accuracy but, like barry, at times you will doubt the impressions of your mind. u

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

editor] viii preface the order for how can anyone claim to discuss this subject without touching upon this question? have largely contributed insights only to the various fragmentary aspects their individual studies may have addressed. far too often these studies have consisted of only an isolated, contemporary, and literal reading of documents with which most students of this subject are already familiar. symbolism, which is the capital rule of freemasonry, has often been either systematically overlooked or cursorily addressed on the broader historical plane. some scholars have even believed freemasonry's symbolism and history to be two separate domains, while others, conversely, have confused symbolism and history, boiling down both to a single reduction and seeking to deduce the meaning

likely that the collegia, which had been so important, were not able to survive this upheaval intact. their influence, however, could not disappear completely. it was preserved within the sect of the culdees, or colidees. the culdees originally consisted of a community of celtic christians who, in order to better propagate their religion among the people of the north, retained in their doctrine a familiar simplicity and loyalty to autochthonous traditions that made it understandable and accessible to all. their name seems to be the result of a merger of two latin words, colitores and dei, which together mean servants of god. these culdees would have infused their doctrine into the collegia that had been in existence from the time of carausius to the final departure of the romans. after the

and get a sense of its power and prodigious future* the same could be said of armenian construction. as the first christianized region of the east, it was subject to the strong influence of rome and byzantium. the use of square crossed ribs, as in the lombard model, appeared there at the end of the tenth century in the fullness of its architectural function. it is not impossible that the west was familiar with it at this time. it would have adapted it to its principles and existing architectural styles. here again, we can assume the role of monks in its propagation cf. h. focillon, art d'occident, le moyen age roman, vol. 1 (paris: librairie arand colin, 1971, 117 ff. 46 the origins of freemasonry from ancient times to the middle ages though we are discussing cross-ribbed architecture in t

s closely tied to that of philosophy and construction. in the architectural domain, european builders were subject to the direct influence of the arab world. in fact, masons' marks, those symbolic markings left by european masons on all their work starting at the end of the twelfth century, had been in common use throughout the east since the remote past.29 those in the east and muslim spain were familiar with the broken arch and the tiers point long before the europeans. in some portions of france (especially in central france and the midi region, in spain (as seen in the portal of santiago de compostela and the san pablo del campo cloister in barcelona, and in germany (primarily along the banks of the rhine, romanesque buildings, some of which date to before the twelfth century, have arc

ities in scotland, not much observed to be [known] elsewhere. 2. the mason's word, which though some make a mystery of it, i will not conceal a little of what i know; it is like a rabbinical tradition in [the] way of comment on iachin and boaz, the two pillars erected in solomon's temple, with the addition of some secret sign delivered from hand to hand, by which they [the masons] know and become familiar with one another" quoted by gould, a concise history of freemasonry. 198 from the art of building to the art of thinking of course, we can certainly cite arrangements that were made against them, but these were particular cases due to very specific circumstances. an example of this rare animosity occurred in 1360-1361, when the statute of workers was published again. this text included a

NECRONOMICON ALAZIF

he third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the

ONYX TABLET OF SET

ile we discuss back and forth (and forth and back) their possible priesthood recognition" i understand the concern, and i feel that the rules we have agreed upon do not impose an excessive delay. the minimum delay required by these rules is one month, and i see little reason to take more than that for all but the most "questionable) of recognitions. if there are but two additional masters who are familiar with and support the recognition of the proposed priest, then there need be no further delay. if the proposed priest has not been in such contact with three masters, then one month should be more than enough time to "convince" one or two masters to give the "green light" to the recognition. indeed, knowing the new rules, i expect that when i see any adept nearing the iii i shall be encour

PATH OF INITIATION

enerated and the personality of the initiate is altered forever, and made better, wiser, capable of experiencing life in a new way. this is the descent into the dark waters below. 4. the meeting of the devil or the otherworldly guardian and the trial, followed by the bestowal of a first stage transformation. this stage is the fetch-awakening, at the threshold of the soul, wherein the puckril, the familiar or 'fetch beast, is identified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immo

PHOSPHORUS

of shaitan including magickal records resulting from the invocation of shaitan. 6 2. vox sabbatum the book of the witches sabbat. this is a grimoire which simplifies and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study in writing of the results in a minimum of 3 pages and how this p

vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sor

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

rand lodge of england b g g heredom albert pike& william l. cummings took cognizance of it and condemned it in no uncertain terms, as we shall see later.marconis also visited america, and the rite was established in new york in b i f g. this, too,will be dealt with in detail. masonic authority in france was vested in the grand orient of france. unlike american grand lodges, with which we are more familiar, this body controlled rites and grades other than the symbolic degrees, through a grand college attached to it. this grand college of rites assumed authority over all masonry in france, at one time claiming to have the scottish rite under its control, and influenced the scottish rite developments in england and ireland to such an extent that serious situations arose between those bodies a

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

nothing be denied them? h even though man does possess free choice, would it be so difficult for g-d to prevent them from fulfilling their evil schemes? why, then, does g-d apparently have to do something to ensure that mankind will not be able to do all it wants? what they were after, rather, was the following. they knew the [mystical] names of g-d, and employed them for practical use. they were familiar with all the various angels and their positions in the celestial hierarchy, and were able to [control a specific angel by using a divine name to] adjure the angel that controlled it. this is what is meant by the technique of adjuration via the use of holy names. we know how to use them to adjure a lower angel in the name of the higher angel that influences and controls it. if [the lower a

nificances; one of these was that in it all jews who had become indentured servants were to be set free. the number 50 is thus associated with the concept of freedom. kabbalah identifies in the soul six principle emotions: chesed( gloving-kindness, gevurah( gstrength h, tiferet( gbeauty h, netzach( gvictory h, hod( gglory h, and yesod( gfoundation h or gconnection h. all the other emotions we are familiar with are derivatives, combinations, or inner dimensions of these. these six sefirot together with malchut, the means of their expression, form a unit of seven. as we have explained previously, every sefirah subdivides into sub-sefirot, so the full experience of the emotions together with their expression is 7 x 7, or 49. this number thus represents the consummate consciousness of emotion

and will be fully able to experience it throughout the holy day. the celebration of shabbat will not be a simple cessation from work, but a palpable experience of holiness in prayer, feasting, torah study and social and family life. even the mundane aspects of life will take on g-dly dimensions and become encounters with the wondrous reality of g-d himself. this is described in the talmud as the familiar metaphor of possessing an gextra soul h on shabbat. together, then, shabbat and the temple constitute the consummate rectification for the sin of the golden calf, the denial or pollution of the idea of g-d fs unified presence throughout all reality.time and space. 6 1 kings 6:7. 399 parashat vayakhel [second installment] the following passage from the writings of the arizal continues and

oreign to the mental structure into which it is introduced. being a foreign entity, if it is not in some way integrated into the mind, it will simply disappear and be forgotten. therefore, the task of binah is to integrate this new insight into the mental structures and thought patterns the individual already possesses. this is a process of translation and evaluation: translating the insight into familiar terms and evaluating the existing mental structures and ideas in terms of the new insight. does this new insight confirm or contradict what i already know and believe, and if so, to what extent? and so on. binah thus distinguishes (hebrew: bein) between reality as reflected in the insight and as conceived of prior to the insight, and reconstructs (hebrew: boneh) the person fs mentality in

all see what has not been told them, shall behold what they never have heard. who would believe what we have heard? upon whom has the arm of g-d been revealed? for he has grown, by his favor, like a tree crown, like a tree trunk out of arid ground. he had no form or beauty, that we should look at him: no charm, that we should find him pleasing. he was despised, shunned by men, a man of suffering, familiar with disease. as one who hid his face from us, he was despised, we held him of no account. yet it was our sickness that he was bearing, our suffering that he endured. we accounted him plagued, smitten and afflicted by g-d. but he was wounded because of our sins, crushed because of our iniquities. he bore the chastisement that made us whole, and by his bruises we were healed. we all went a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

y and with rather less confidence, the circumstances surrounding the ancient mystery cults. the symbolism of these mysteryreligions was, we see, in certain aspects uniform. all were dramas of redemption, plans of salvation, ways of purgation. degrees of initiation, baptism by water, a mystical meal for the privileged, dramatic plays depicting the life and death of some god or other- these are the familiar incidents of the cults described by our scholars. but the obvious question arises, what spiritual vzlue have such things for us? do they help our own interior development so that we may solve our personal problems and handle more satisfactorily the rather difficult process of living today? and is this sort of thing what the adepts of old implied by initiation? and if this is all there is

he attainment of spiritual puberty, marking a significant stage in growth. symptomatic of this stage of interior growth is the utter transformation that comes over what previously appeared to be "the chaos, the darkness, and the gates of the land of night" while man is assumed into godhead, and the divine spirit is brought down into manhood, a new heaven and a new earth make their appearance, and familiar objects take on a divine radiance as though illumined by an inter <39> nal spiritual light. and this is what, in part at any rate, was meant by the old alchemists, for the finding of the philosopher's stone converts all base metals into the purest gold. in his book centuries of meditation, thomas traherne gives an interesting description of the rapture of the inner personality, its reacti

erence, thou shalt be like an infant playing with fire, and thou shalt bring destruction upon thyself" in deviation from these injunctions lie the only actual dangers in the divine science. one of the essentials of preliminary work, is the committing to memory of the important correspondences and attributions. and i cannot insist too strongly that this is fundamental the student must make himself familiar first of all with the hebrew alphabet, and learn how to write the names of the sephiroth and deity names in that tongue -he will realise their value when he approaches the practical work of invocation. much time should be spent studying and meditating upon the glyph of the tree of life and memorising all the important attributions- divine names, names of archangels, angels and spheres and

ity to do this and to move correctly in the <176> temple adds greatly to the harmony and repose of the whole ceremony. note the positions of the various officers-what mathematical shapes they make among themselves from time to time as they take up their places in the temple. it may be a triangle, a cross, a pentagram, etc. read the speeches carefully, and read them sometimes aloud so that you get familiar with the sound of your own voice in saying the words. note that some speeches are designed to create atmosphere by their archaic form and should be read rhythmically and sonorously, while others are informative and should be read in such a way as to make their points clear. examples of archaic passages are challenges of gods "thou canst not pass the gate of the western heaven unless thou

large in order that the writing and symbols should be clear. it is essential to show the deity names, names of archangels and angels in hebrew in the sephiroth, and to number the paths and give their attributions. apart from this, the tree should be your personal synthesis of the order symbolism as it applies to the tree of life. colours may be used. 4. control of the aura. if you are not already familiar with the parts of your own body such as nervous system, respiratory system, digestive system, get some simple text-book such as is used in ambulance work, or attend a course of first-aid lectures so that, before starting to work on your subtle body, you may know something about your physical body. your physical body is interpenetrated by a subtle body or aura which also surrounds the phys

REGARDIE TALISMANS

talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in this manner, the daily use of the appropriate talisman may help rectify some of the astrological imbalances in his horoscope and in his personality make-up. this idea is not necessarily new or revolutionary. it has been suggested before in a somewhat different area. students of alchemy, familiar with what is called the lesser circulation, are taught that certain herbs are attributed to the influence of certain planets. such herbs can be prepared alchemically (see the alchemist s handbook, paracelsus research society, salt lake city, 1961, and a different one be self-administered every day. in this way, the planetary influences of a high potency are organismally absorbed to produc

isman could be: and god said, let there be light. and there was light! the literary recording in the bible of this prehistoric event provides justification and hope that an event modeled on the pattern of this earlier one may well be repeated, on request, as it were. an infinite variety of changes may be rung on this simple theme. but this provides the basic idea involved. of course one has to be familiar with the books of the bible to know where to look for the right phrase. traditionally also, the verse was written in hebrew letters. since, however, few students could letter hebrew legibly and artistically, resulting in the occurrence of many stupid misprints or inartistic transcriptions, thus rendering null and void the intrinsic meaning of the biblical verses, some innovators came to u

e shapes, depending on the number and size of sigils or barbarous words of power or phrases that one wishes to use. for example, a double triangle for tejas could be cut with a connecting slip or tab of red paper. opened out, it would yield four triangular sides, thus providing more space on which to write. when finished, it could be folded together on the tab as follows: once the student becomes familiar with the schema by working at it, and reflecting on it for a while, he will gain an enormous amount of data to be used in this way. there are many changes to be rung on this simple schema. some of the symbols on the tarot cards could be reproduced to great advantage on the talismans, if the student wishes. for instance, if he were making a talisman to produce pleasure and joy, the ace of

o be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging a talisman thus prepared. the opening phases of this process consist in highly charging the aura or sphere of sensation of the student wi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

r mighty alchemical purposes.theoricus is conducted direct from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, and surrounding medium, and ofwhich in our physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spreading andwidening, now contracting and deepening: mark its changefulness of colour, as in its increasingardour it reddens, glows, then whitens. mark th

inspire andmultiply.we feel that we are upon the eve of obtaining this power, for what may be done with metal, mayhave a co-relative effect upon the human body; that is that the solution of prolongation of animal lifemust follow quickly upon the ability to transmute other metals to gold, as they are kindred, thepurest metallic life with animal life. the ability to hold gold in solution is already familiar to us.conductor:what mean you by the product of gold by nature through germination and increase; is it subject tomultiplication through seed as in the animal and vegetable kingdoms?4th alchemist:certainly, but under a modified process of nature. the precious metals are nurtured, and subject toincrease through the secret operations of the planets, they gestate and grow daily in the bowels

central representative of the zodiacal system, around which you have nowpassed, under systematic instruction as to the creation of the heavens and the earth as also man andhis advancement from childhood to old age, together with some explanation of the changes of theseasons, and the appearance of the heavenly bodies in the different and succeeding signs it is well torefreshen your mind with a few familiar thoughts.the zodiac is a belt of stars extending eight degrees on each side of the elliptic, hence it is 16degrees wide, and is 360 degrees in making the circumference. 30 degrees is assigned to each monthor position of the sun in which is a group or constellation, hence there are 12 signs to complete thecircumference. the zodiac, or belt, has four principal points, two of which are solst

off the chinese, and the ionia of the greeks, the sun is emblematically inharmony and consonance with its creator, in its essence is imaged the father, in its light the word,and in its heat the spirit.the sun, the great centre of the solar system, from which emanates the generative powers of theplanets, gradually reveals its own composition. this wonderful incandescent orb enveloped in manyof our familiar elements in the form of vapour, partially aqueous, and partially glowing gas, nitrogenand hydrogen forming their chief constituent elements. much, although not all, has been revealed ofthe constitution of the sun, its coloured projections surrounding it, and the corona which lies beyondthese prominences. for a full knowledge of all these matters, man must await further revelation ofscienc

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

gle, a bull and a lion. fundamentally, the figure is analogous to the cherub of jekeskiel, of which a representation is given, and to the indian symbol of adda-nari, which again is analogous to the adonai of jekeskiel, who is vulgarly called ezekiel. the comprehension of this figure is the key of all occult sciences. readers of my book must already understand it philosophically if they are at all familiar with the symbolism of the kabalah. it remains for us now to realize what is the second and more important operation of the great work. it is something undoubtedly to find the philosophical stone, but how is it to be ground into the powder of projection? what are the uses of the magical wand? what is the real power of the divine names in the kabalah? the initiates know, and those who are d

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

of the cross tremble before the star of the microcosm. on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagram ever presents open. 38 chapter vi the medium and mediator two things, as we have shown, are necessary for the acquisition of magical power. the emancipation of will from servitude and its instructio

quares according to paracelsus, are found in the little albert: they are one of the very few serious items in this collection of vulgar magic. it should be observed that paracelsus replaces the figure of jupiter by that of a priest, a substitution not wanting in a well-defined mysterious intention. but the allegorical and mythological figures of the seven spirits have become too classical and too familiar for their successful use on talismans: we must recur to more recondite and pregnant signs. the pentagram should be engraved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon, for mars a sword, a g for venus, for jupiter a crown and a scythe for saturn. the reverse must bear the sign of solomon, that is, the six-pointed star composed of two superp

ecited the nuctemeron of apollonius in greek with a loud voice and added a conjuration beginning: glet the father of all be counsellor and thrice-great hermes guide. h for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, e

in the expectation of fresh and more conclusive discoveries. as to the alphabet of the stars, we believe it to be instinctive, like the configuration of clouds, which seem to assume any form that imagination lends them. star-groups are like points in geomancy or the figures of cartomancy. they are a pretext for auto-magnetism, an instrument to fix and determine native intuition. thus, a kabalist, familiar with mystic hieroglyphics, will perceive signs in the stars which will not be discerned by a simple shepherd, but the shepherd, on his part, will observe combinations that will escape the kabalist. country people substitute a rake for the belt and sword of orion, while a kabalist recognizes in the same sign. considered as a whole. all the mysteries of ezekiel, the ten sephiroth arranged i

of disturbing the world. if satan exist, he can be only the most unfortunate, most ignorant, most humiliated and most impotent of beings. the existence of a universal agent of life, a living fire, an astral light, is demonstrated by facts. magnetism enables us to understand today the miracles of old magic; the facts of second sight, aspirations, sudden cures, thought-reading, are now admitted and familiar things, even for our children. but the tradition of the ancients has been lost; discoveries have been regarded as new; the last word is sought on observed phenomena; minds are agitated over meaningless manifestations; fascinations are experienced without being understood. we say, therefore, to table-turners: these prodigies are not novel; you can perform even greater wonders if you study

ROBERT KIRK WALKER BETWEEN WORLDS

contradiction that all sorts of spirits which assume light airy bodies, or crazed bodies coacted by foreign spirits seem to have some pleasure [or] at least to assuage some pain of melancholy, by frisking and capering like satyrs or whistling and shrieking, like unlucky birds in their unhallowed synagogues and sabbaths. if invited and earnestly required, these companions make themselves known and familiar to men, otherwise, being in a different state and element, they neither can nor will easily converse with them. they [the seers] avouch that a heluo or great-eater has a voracious elve to be his attender, called [a] geirt coimitheth, a joint-eater, or just-halver, feeding on the pith and quintessence of what the man eats, and that therefore he continues lean like a hawk or a heron, notwit

discernible religion, love, or devotion towards god and blessed maker of all. they disappear whenever they hear his name invoked, or the name of jesus, at which all do bow willingly or by constraint that dwell above or beneath [or] within the earth (philip 2: 10) nor can they enact anything at that time, after hearing of that sacred name. the tabhaisder or seer that corresponds with this kind of familiar, can bring them with a spell to appear to himself or [to] others whenever he pleases, as readily as the endor http//www.dreampower.com/kirk_wbw/pg_21.htm (5 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) witch did those of her own kind. he tells that they are ever readiest to go on hurtful errands, but seldom will be the messengers of great good to men. he is

ribe of the daemones are not permitted by providence to attack men so frequently either by night or by day; for in our highlands, as there be many fair ladies of this aerial order [of spirits or fairies] which do often tryst with lascivious young men in the quality [that is, role or guise] of succubi or lightsome paramours and strumpets [these] are called leannain sith [fairy lemans or lovers] or familiar spirits [as] in deut, 18:10-11. so do many of our highlanders, as if stranding by the night mare, pressed with fearful dream, or rather possessed by one of our aerial neighbours, rise up fiercely in the night and apprehending the nearest weapons do push and thrust at an persons in the same room with them, sometimes wounding their comrades to death. the like of this fell badly out within a

brownie] taking with him his portion of food [as left for him. 2. the mason word, which though some make a mystery of it, i will not conceal a little of what i know; it is like a rabbinical tradition in [the] way of comment on iachin and boaz, the two pillars erected in solomon's temple, with the addition of some secret sign delivered from hand to hand, by which they [the masons] know and become familiar with one another. 3. this second sight so largely [that is, extensively] treated of before. 4. charms and curing by them very many diseases, sometime by transferring the sickness to another [carrier or location. 5. a [human] being proof of [that is, against] lead, iron, and silver, or a brief [garment] making men invulnerable. divers of our scottish commanders and soldiers have been seen

9/2001 12:35:05 am] robert kirk- walker between worlds(pages 50-59) after a long healthy life, into an orb and receptacle fitted for their [proper] degree, until they come under the general cognisance of the last day [of judgement. question 4. does the acquiring of this second sight make any change on the acquirer's body mind or actions? answer. all uncouth sights enfeeble the seer. daniel though familiar with divine visions, yet fell frequently down without strength, when dazzled with a power which had the ascendant of him, and pressed on him beyond his comprehension [as in] cappadocians 10:8,17. so our seer is put in a rapture, transport, and sort of death as [if] divested of his body and all it senses, when he is first made participant of this curious the secret commonwealth 59 piece of

RUBY TABLET OF SET

n elitist, but his elitism was directed towards an ideal, happy, and harmonious society, which he felt could best be attained by enlightened stratification of roles. his prescription was thus benevolent aristocracy. critics of plato erroneously attack him as a totalitarian oligarch. they are also bewildered by the "mysticism" which permeates his writings. such "mysticism" is intelligible to those familiar with egyptian and pythagorean concepts. in the laws plato argues that the wise man must be subjected to laws which are not as competent as he is in order that unwise men will continue to trust him, because otherwise they cannot understand him. virtue in the laws is the proper posture towards pleasure and pain reached by reason. lf the reasoning is adopted by the city, the result is law. t

le on "magical behavior, scheduled for the xxvi update to the ruby tablet, the grand master ponders the possibility that rationality, irrationality, nonrationality, and antirationality may be a multi-polar set of opposites. 3. that center may be the center of the universe by volume, by mass, or by gravitational pull? maat? o? o i some points from gurdjieff the two ideas with which most people are familiar, and which serve as the best bridge to the system of thought propagated by gurdjieff, are evolution and entropy. as a result, much of the following discussion, being introductory in nature, will hinge on these two themes. gurdjieff's system is a unified body of knowledge embracing chemistry, physiology, psychology, physics, history, and biology. it touches on the domains of each of these

ory. also, by concentrating on experience and reaction rather than symbolism, we temporarily lost sight of the most important measure of symbolism. that of meaning. yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "flight of the valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. likewise incense is symbol only if its impact includes meaning. that meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol

know, no specific comparison between these two philosophical viewpoints has ever been written from a setian perspective, so i hope to be able to fill that empty spot. i was very much influenced by existentialism before becoming involved in occultism in general and the temple of set in particular, and so the subject holds a strong interest for me; i wish to present it to those setians who are not familiar with the subject, in the hope that it may add a new dimension of information in their ever-widening process of xeper. classification: v2- 149.ex- 1 author: eulit m. hinson i date: july, xxv html conversion: jan 01, 1998 ce subject: philosophy: existentialism reading list: to begin, when we speak of existentialism, we refer to the ideas of those philosophers who take the lone individual as

independent strain in their religious thought. the universal life church has spawned a number of similar church bodies including the crown of life fellowship, the life science church, the calvary grace church and the brotherhood of peace and tranquility. rastafarian are a new religion developed in jamaica in the early twentieth century and imported to america in recent decades. it draws on themes familiar from black judaism and black islam, but is distinct from both. finally, vajradhatu is a buddhist group, but out of a tibetan rather than a japanese tradition. temple of set address: post office box 470307 san francisco, ca 94147 other names by which known: within this religion its principles are termed "setian, and individual affiliates are termed "setians. as the original god set was lat

SABBATIC KABALA OF THE CROOKED PATH

ntroduced. this refers to the physical presentation of objects of power. we can among these include the common weapons of the warrior of the noble arte, colours, banners and signs are other highly physical objects that are treated. through this act the process of manifestation of the summoned will be enhanced. this cells importance rests in its exploration of the mysteries where the witch and the familiar becomes one. this is performed through procedures of congress where the joining in secret and sacred matrimony are performed. this will include the absolute readiness of the senses. the totality of the body must be brought to a state of reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives to reach the highe

SALMANRUSHDIE THESATANICVERSES

rees that its adherents must submit to being sequestered in the most wretched, hovel-filled quarter of the city; to a curfew; to a ban on employment. and there are many physical assaults, women spat upon in shops, the manhandling of the faithful by the gangs of young turks whom the grandee secretly controls, fire thrown at night through a window to land amongst unwary sleepers. and, by one of the familiar paradoxes of history, the numbers of the faithful multiply, like a crop that miraculously flourishes as conditions of soil and climate grow worse and worse. an offer is received, from the citizens of the oasis--settlement of yathrib to the north: yathrib will shelter those--who-submit, if they wish to leave jahilia. hamza is of the opinion that they must go "you'll never finish your messa

our equilibrium will be restored. such maunderings: they aren't like you, not worthy of you. think of her grief; call her now. it was night-time. he didn't know the hour. there wasn't a clock in the room and his wristwatch had disappeared somewhere along the line. should he shouldn't he- he dialled the nine numbers. a man's voice answered on the fourth ring "what the hell" sleepy, unidentifiable, familiar "sorry" saladin chamcha said "excuse, please. wrong number" staring at the telephone, he found himself remembering a drama production seen in bombay, based on an english original, a story by, by, he couldn't put his finger on the name, tennyson? no, no. somerset maugham- to hell with it- in the original and now authorless text, a man, long thought dead, returns after an absence of many ye

no, just turn up, ring the bell and say, baby, your wish came true, from sea bed to your bed, takes more than a plane crash to keep me away from you- okay, maybe not quite, but words to that effect- yes. surprise is the best policy. allie bibi, boo to you" then he heard the singing. it was coming from the old boathouse with the one-eyed pirate painted on the outside, and the song was foreign, but familiar: a song that rosa diamond had often hummed, and the voice, too, was familiar, although a little different, less quavery _younger. the boathouse door was unaccountably unlocked, and banging in the wind. he went towards the song "take your coat off" she said. she was dressed as she had been on the day of the white island: black skirt and boots, white silk blouse, hatless. he spread the coat

that he would find his voice mutated into goat--bleats, and, besides, the policeman's boot had begun to press harder than ever on his chest, and it was hard to form any words. what puzzled chamcha was that a circumstance which struck him as utterly bewildering and unprecedented- that is, his metamorphosis into this supernatural imp- was being treated by the others as if it were the most banal and familiar matter they could imagine "this isn't england" he thought, not for the first or last time. how could it be, after all; where in all that moderate and common--sensical land was there room for such a police van in whose interior such events as these might plausibly transpire? he was being forced towards the conclusion that he had indeed died in the exploding aeroplane and that everything th

liverpool supporters incensed the spurs fans by alleging that the great danny blanchflower was a "luxury" player, a cream puff, fldwer by name, pansy by nature- whereupon the offended claque responded by shouting that in the case of liverpool it was the supporters who were the bum-boys, the spurs mob could take them apart with their arms tied behind their backs. of course all the constables were familiar with the techniques of football hooligans, having spent many saturdays with their backs to the game watching the spectators in the various stadiums up and down the country, and as their argument grew heated they reached the point of wishing to demonstrate, to their opposing colleagues, exactly what they meant by "tearing apart "bollocking "bottling" and the like. the angry factions glared

SAPPHIRE TABLE OF SET MAIN

uthors from whom i've learned will, i hope, be clear from the text; others must remain anonymous, but i thank them, tlythe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential characteristics of the iv- the criteria according to which i considered and then recognized you. true, i have discussed various aspects of this with you individually on occasion, but until now i h

us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes

SAPPHIRE TABLET OF SET

ar day, the traditional finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsothe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential characteristics of the iv- the criteria according to which i considered and then recognized you. true, i have discussed various aspects of this with you individually on occasion, but until now i h

us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes

SATANIC RITUALS

ul sequence; j. v. widmann's der heilige und die tiere, a bitter diatribe on the animals' behalf against the christian god; carl hauptmann's krieg, ein tedeum, in which the animals portray the heads of various european powers, and behave no differently than humans in the long run; and of course george orwell's animal farm and aldous huxley's ape and essence. it is likely that aelister crowley was familiar with the ceremony, as his book of the lav bears a subtle hint in its tide to the credo of the tierdrama, the litany of the law. the message of nietzsche's zarathustra, that advises an identification with the beast as a prerequisite to the role of god-man, is eloquently ritualized in the tierdrama's law of the jungle. it is a lesson too often neglected by "civilized" man. requirements for

SATANICON

al residence of the id is found in an area called the mammalian brain, which is a mass of tissue which rests upon the top of the spine. this area of the subconscious is the vehicle of primeval instincts which are inherent in every human being: the instincts that led primitive man to satisfy his needs and to survive through lust, hunting, and killing. the need for the black magician to become more familiar with his id, or inner self, is important to his sense of self-awareness; his instinctual needs, and his outward awareness of the various aspects of his surrounding world. modern man has compromised to a large extent his awareness of the more important aspects of his inner self. through generations of conditioned repression, civilized man has become servile and stale in his daily manner. h

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ld for judgment. the ka had to return to its body periodically during the time it was undergoing judgment. if the body was damaged or decayed during this period, the ka might lose its way and be lost, a kind of eternal damnation. world religions: almanac 47 ancient religions of egypt and mesopotamia mummification solved the problem of the ka by preserving the body after death, giving the spirit a familiar house to return to. the process of mummification, which could take up to two months to complete, was at first only used for royalty. later the practice was opened up to include anyone who could afford the specialists and the expensive ingredients required for the process of preservation. by the middle kingdom the nobility and even some commoners (nonroyalty) were being buried in elaborate

epresents buddhist unity worldwide. the flag was officially accepted by the world buddhist congress in 1952. the vajra, or thunderbolt, is a sacred object to followers of vajrayana buddhism. it is usually made of brass and symbolizes that which cannot be destroyed. it looks like a vertical staff with two prongs each reaching out diagonally from the top and bottom. perhaps one of the most visually familiar buddhist symbols is the mandala. it is often used by vajrayana buddhists. a mandala is an elaborate image constructed to help a buddhist concentrate in meditation. the creation of a mandala can be a form of meditation all on its own. there are many different kinds of mandalas, and each teaches different lessons depending on the different objects it contains. every object in the mandala ha

ol is the sword. typical paintings portray him with a sword and flowing robes. another immortal, li tieguai (also known as di kuai li, is also associated with medicine. because he always fights for the poor and infirm, his pictures often portray him as a beggar with a crutch. han xiangzi, another immortal, was a great poet and musician and is portrayed with a jade flute. these images are not very familiar to most westerners, but they are well known to the faithful. worship daoist priests dress in colorful robes and wear rimless black caps. they conduct religious rites, which are ceremonial acts that occur according to particular instructions. such rites include chanting, reciting of various ritual prayers, meditation, discussion of sections of the dao de jing, burning of incense, and issui

only way to salvation. the image they use to describe this is a kitten that surrenders itself to its mother and is carried around without any effort on its part. others (called the northern school) believe that there are many other paths to salvation. the image they use is of a young monkey that has to cling to its mother as it is being carried about. one branch of vaishnavas that is likely to be familiar to westerners is the caitanyas, otherwise known as the hare krishna movement. in india, this branch is prominent in bengal and orissa. this branch was founded by caitanya mahaprabhu (or lord gouranga; 1485 1533. the caitanyas worship krishna as the supreme being, and members constantly repeat krishna s name. in the twentieth century swami prabhupada founded the international society for k

so to inheritance, marriage and divorce, criminal punishments, statecraft, and numerous other topics. the qur an is written in a combination of different literary styles, including prose and rhymed poetry. the language, classical arabic, continues to be used as a literary language, a standard of poetic expression for writers in arabic. all muslims memorize at least a portion of the qur an and are familiar enough with the language to understand the meaning and to be able to participate in daily prayers. a muslim who memorizes the entire qur an is known as a hafiz, or guardian. muslims consider translations of the qur an as not being the true or actual qur an. allah s word was revealed in arabic, so muslims believe that translations are more in the nature of commentaries or interpretations

SET IT STRAIGHT

d, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and savage murderer, sexual pervert, and what not that seems to justify condemning his 'followers' as sneaky 'devil worshippers. this sketchy article will focus on whether there is any evidence to support our image of set as the universal god of consciousness and non-nature (the particularizations of which we in a way are- not the butcher

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

you do that by asking for help, and it is well to get into the habit early. now the cbr kids under formal circumstances, have often called lucifer, father adonis or mother sofia, the beautiful ones. they represented beauty, wisdom and knowledge and didn't upset the locals too much at least until a couple of thousand years ago when events got all out of hand. however, most of the kids still use a familiar name for him under normal circumstances. most just call him dad or mom, though many call him grandfather or grandmother. there are reasons for this, and you will learn them when the time is right. for now, if you would rather continue thinking of the force as lucifer or satan or even the devil, well, that's all right too. you can even call him mr. scratch or mr. hobs or whatever suits you

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

that excess he was always penitentially remorseful. and the barbiton had a tongue of his own, could take his own part, and when he also scolded, had much the best of it. he was a noble fellow, this violin! a tyrolese, the handiwork of the illustrious steiner. there was something mysterious in his great age. how many hands, now dust, had awakened his strings ere he became the robin goodfellow and familiar of gaetano pisani! his very case was venerable, beautifully painted, it was said, by caracci. an english collector had offered more for the case than pisani had ever made by the violin. but pisani, who cared not if he had inhabited a cabin himself, was proud of a palace for the barbiton. his barbiton, it was his elder child! he had another child, and now we must turn to her. how shall i d

iton, how horribly thou didst scold! it screeched, it gabbled, it moaned, it growled. and viola's eyes filled with tears, for she understood that language. she stole to her mother, and whispered in her ear; and when pisani turned from his employment, lo! both mother and daughter were weeping. he looked at them with a wondering stare; and then, as if he felt he had been harsh, he flew again to his familiar. and now you thought you heard the lullaby which a fairy might sing to some fretful changeling it had adopted and sought to soothe. liquid, low, silvery, streamed the tones beneath the enchanted bow. the most stubborn grief would have paused to hear; and withal, at times, out came a wild, merry, ringing note, like a laugh, but not mortal laughter. it was one of his most successful airs fr

h for a musician's flesh and blood. for the first time he spoke in words upon the subject, and gravely asked for that question the barbiton, eloquent as it was, could not express distinctly what was to be the opera, and what the part? and viola as gravely answered that she was pledged to the cardinal not to reveal. pisani said nothing, but disappeared with the violin; and presently they heard the familiar from the house-top (whither, when thoroughly out of humour, the musician sometimes fled, whining and sighing as if its heart were broken. the affections of pisani were little visible on the surface. he was not one of those fond, caressing fathers whose children are ever playing round their knees; his mind and soul were so thoroughly in his art that domestic life glided by him, seemingly a

eets and along the deserted chiaja in the cardinal's carriage; never pause now to note the tears and ejaculations of the good, simple-hearted mother, see them returned; see the well-known room, venimus ad larem nostrum (we come to our own house; see old gionetta bustling at the supper; and hear pisani, as he rouses the barbiton from its case, communicating all that has happened to the intelligent familiar; hark to the mother's merry, low, english laugh. why, viola, strange child, sittest thou apart, thy face leaning on thy fair hands, thine eyes fixed on space? up, rouse thee! every dimple on the cheek of home must smile to-night("ridete quidquid est domi cachinnorum" catull "ad sirm. penin) and a happy reunion it was round that humble table: a feast lucullus might have envied in his hall

the clew to some truth in science, sees it glimmer dimly before him, to beckon, to recede, to allure, and to wane again. she fell at last into unquiet slumber, vexed by deformed, fleeting, shapeless phantoms; and, waking, as the sun, through a veil of hazy cloud, glinted with a sickly ray across the casement, she heard her father settled back betimes to his one pursuit, and calling forth from his familiar a low mournful strain, like a dirge over the dead "and why" she asked, when she descended to the room below "why, my father, was your inspiration so sad, after the joy of last night "i know not, child. i meant to be merry, and compose an air in honour of thee; but he is an obstinate fellow, this, and he would have it so" chapter 1.iv. e cosi i pigri e timidi desiri sprona "gerusal. lib" c

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

dance/opening the devil's eye" rite of which i have written elsewhere. the operant should refer to it for the basic instructions on how to perform this rite, paying attention chiefly to the "two bits of advice- the two main understandings that have to be brought to bear on the every word, thought, and action of the operant(s) who undertake this rite. i will proceed in good faith that my reader is familiar, through and through, with the "witches dance" rite, and the simple yet exacting instructions that accompany it, chie fly the element of awareness, and how it is to be used in the performance of these rites to summon the old one himself. to begin with, this rite does not require an altar, but does use a circle with a triangle in it, with one tip of the triangle pointing east. the circle i

SIX WAYS OF KNOWLEDGE

train the senses, but to effect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great work. it takes years to do, and early success in magical initiation may lull us into forgetting the need to work in this area. like modern neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, hearing and sight. they identified these as other- and self-centric forms, the self-centric form being connected with the right half of the body, the other-centric with the left. these modes of perception are vital for the modern magician to learn and practice as they are key to nourishing and expanding the magical part of one's life. these modes of i

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

cial wisdom of the mysteries, only understood by those who have been through their processes, is mysteriosophy (mysterienweisheit, a term now in use among scholars and not at all alien to steiner s usage. the one-to-beinitiated is an initiand. one who has been through the process becomes a mystes (plural, mystai, the term retained by steiner (der myste, but not identical with the related and more familiar mystic (der mystiker. the goal of the mysteries is divinization (verg ttung, equivalent to apotheosis, theothenai, or becoming god. nineteenth-century conventions of long paragraphs and undivided chapters do not help modern readers to find their way through steiner s many-sided approach. i have provided subtitles for the sections of each chapter, and tried to articulate the divisions of s

eath. it contains, in fact, all kinds of teachings and invocations, which were put into the grave along with the deceased in order to furnish guidance when they were released from the mortal state. by means of this literary work we can explore the most intimate ideas of the egyptians concerning the eternal world and cosmogony. the ideas of the gods that we find there remind us constantly of those familiar from the greek mysteries. osiris is a god who gradually came to be popular and was universally worshipped in egypt, eclipsing the other local the egyptian and other eastern mysteries 87 divinities and subsuming the attributes of the other gods into himself. but whatever the ordinary people of egypt thought about the nature of osiris, in the book of the dead we have evidence of a priestly

ribes inner events in which the soul is active by saying that wisdom follows within human beings the ways of her father, looking upon the archetypes and shaping forms in accordance with them.173 thus it is not of merely personal significance for someone to give expression to these forms; rather they are the eternal wisdom the life of the world. his view accords with the mysteryattitude toward the familiar myths. the mystai looked for the deeper reality behind the myths, and what they did in the case of the pagan mythology, philo does with the tale of origins contained in the books attributed to moses. the old testament narratives he treats as images of internal, psychic processes. take the creation of the world recounted in the bible. to read it as expressing things that happened in an ext

h. theoretical statements of belief are one thing, and the real beliefs implicit in a way of thinking quite another. someone may despise and ridicule ingersoll s words, but if they deny a spiritual basis to the manifestations of nature and explain everything in terms of externals, they will logically come to an equally materialistic position. p.181 struggle for existence: the realities behind the familiar formulae the struggle for existence, natural selection, and so on, are clear manifestations of the spirit in nature, for those who are able to discern it. the views that modern science bases on them, however, do not lead in that direction. the spiritual implications of the facts are the reason for science s ever increasing audience; the views based on them by science, however, appendix 18

SYMBOLISM

ory. also, by concentrating on experience and reaction rather than symbolism, we temporarily lost sight of the most important measure of symbolism- that of meaning. yes, music has impact, but that music is symbol only if its impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "flight of the valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. likewise incense is symbol only if its impact includes meaning. that meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol

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

ganized, as described above. the set up discussed above is representative, with minor variations, of most major metropolitan regions of the united states. smaller population centers will be organized under similar guidelines, but will be tied together with several cities within the region to create the local leadership council" as a head trainer and programmer in the san diego area savali is very familiar with the techniques and equipment employed by the illuminati. the following are some of the tools of her former trade taken from the appendix of her book "training room: the average training room is a neutral colored room, with walls painted either a dull gray, white, or beige. some may be painted in various colors, as part of color coding. they are often located in secret underground roo

t, ever" we remind him" do you want to be beaten" he looks hurt, then the rest of the drive is in silence, the children looking out the windows of the car as we glide silently to our destination "1:20 am: we are at the first checkpoint at the military base. we drove in the back entrance and are waved through, the lookouts recognize our car and our license plates. they would stop anyone who wasn't familiar or authorized to be there. we will pass two more checkpoints before coming to the meeting area. it is at a large field on a major marine base that includes hundreds of acres. small tents are erected, and temporary bases set up for the night's exercises. we come either here, or to one of three different meeting places, three times a week "people are chatting and drinking coffee. there are

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ugh out the ritual chamber. the definition of audio white noise is: random noise whose noise spectral level (noise-power density) is uniform over a wide frequency range; termed "white noise" by analogy with white light. the resulting uniformity of amplitude (volume) over a wide range of frequencies results in the sound you get when your fm radio is not tuned to a station and produces that all too familiar static sound. white noise can also be visual signal, such as when your television is not tuned to any particular station and you get all that snow on the screen, that is also called white noise. don't be confused by the word "noise. a white noise stimulus is a certain type of signal, and not simply noise. more specifically, it is a form of a time varying, random signal. an example of visu

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

, a masonic affliated secret order popular in cuba. meanwhile, carter presents the dueguard of the fellow craft (2 (photo: usa today newspaper, may 16, 2002, p. 11a) supreme court justice nominee clarence thomas, appearing before a u.s. senate committee, in 1991, holds his right hand up to take the oath. but at the same time, thomas places his left hand and arm in such a fashion as to present the familiar dueguard of a fellow craft sign of freemasonry. 1 9 2 codex magica excerpt (p. 22) of richardson's monitor of freemasonry, illustrating and describing the sign and due-guard of a fellow craft mason. an excerpt, page 107, from the 1826 book freemasonry exposed by captain william morgan, showing the sign and dueguard of a fellow craft mason. morgan, a mason of 30 years standing, renounced t

. they will continue communicating the sign of x, the sign of their silly, fanciful god, all the while cursing the darkness rather than lighting a candle. men blinded for all eternity by their rejection of the true light. 210 codex magica the arm patch on the military uniform of pakistan's president, general pervez musharraf, tells a number of tales. against a black, circle background we find the familiar crescent moon and star of islam (actually, pagan origin, being representative of diana, the witchcraft "star" and "moon" goddess) as well as the two crossed swords (in the pagan era, a sign of mars, god of war. it is doubtful musharraf has any idea of the actual meaning of these symbols. the "x" team? in time magazine (july 14, 2003, p. 79, it was reported that marvel comics intended to p

k coup of lenin and trotsky. kerensky fled to paris, france, where he joined the grand orient lodge. lenin and trotsky, also masons and satanists, decided these symbols on the ruble banknotes were far too obvious and feared that the russian people would discover the jewish masonic roots of the revolution. therefore, they ordered the removal of the symbols and created as a replacement for them the familiar hammer and sickle emblems as the u.s.s.r.'s official seal. one of the clergy leaders of the orthodox church in greece wears a pendent of the crowned double-headed eagle as a talisman around his neck. the cross, meanwhile, is relegated to the left side of the satanic talisman. that ravenous dark bird 257 the magical head of zohar is a cabalistic design illustrating the concept of opposites

triangle on his chest. the newspaper clipping "colored triangle has become badge of honor for gays" comes from the montreal, canada, gazette newspaper, june 28, 1992. 332 codex magica triangle on bible: at the inauguration of the first president of the united states, april 30, 1789, in new york city, a bible was provided by a masonic lodge nearby and opened to genesis chapters 49 and 50 where the familiar occult design of a circle inside a triangle just happens to be printed as an artist's illustration. george washington pressed his palm to the book as the oath was administered and then kissed it. a member of the lodge then marked the page for succeeding generations. the year 2005 marked the fifth time the tome has been lent for a presidential inauguration, as another george celebrated the

, rabbi low employs the magic word and the pentagram star to bring life to the creature. der golem's film crew used this drawing as a model. magical signs of the jewish cabala 437 438 codex magica this album was advertised in christian retailing magazine in february 2002, but me handsign of the person seems to be cabalistic. horror fiction novelist stephen king with his hands in exactly the same, familiar position as that of senator schumer (right page. israel's prime minister ehud barak (left, u.s.a. president bill clinton (center, and plo chief yasser arafat each look down at their hands to make sure they get their masonic grips done correctly. notice overlapping hands by clinton (photo and article: austin american-statesman, november 3, 1999, p. a2) magical signs of the jewish cabala 43

THE BOOK OF PLEASURE

gs were transmitted by aleister crowley,(note 8) i.e. he entered consciously and magically into communication with superhuman intelligences. towards the end of his life, when spare lived more or less reclusively in a dickensian south london slum, he was asked whether he regretted his lonely existence "lonely" he exclaimed, and with a sweep of his arm he indicated the host of unseen elementals and familiar spirits that were his constant companions; he had but to turn his head to catch a fleeting glimpse of their subtle presences. i have described some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery

session. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. 32 33 preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns because y

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ate the more advanced members of the larger mass of humankind. the catalyst for this acceleration of humanity, in steiner s vision, was the christ energy, which the rest of the species must begin to imitate. at the turn of the twentieth century, steiner found that his lectures were wellreceived by those in the audience who were members of the theosophical society, so he began to make himself more familiar with their philosophy. in 1902, he became the general secretary of the german section of the society, but he began to feel uncomfortable with what he perceived to be their lack of enthusiasm about the place of jesus and christ consciousness in the overall scheme of spiritual evolution. although he accepted most of their teachings on reincarnation and highly approved of meditation, he came

while most psychical researchers agree that the bridey murphy case is not a consciously contrived fraud, they will not rule out the role that some psychic or extrasensory ability may have played in the memory of the irish woman allegedly reborn in a colorado housewife. other investigators have suggested that mrs. s, virginia tighe, could have had several acquaintances throughout her life who were familiar with ireland and who may each have imparted a bit of the memory of bridey murphy as it was mined from her subconscious by the hypnotic trance induced by morey bernstein. as other researchers explored the claims of the search for bridey murphy, the phenomenon of cryptomensia was also applied to the case when reporters for the chicago american discovered that a woman named bridie murphey co

ed and legally sanctioned organization. in 1974, she incorporated the nirvana foundation for psychic research, a nonprofit organization known today as the sylvia browne corporation. soon the readings in her home with a dozen or so friends in attendance had grown to gatherings of two or three hundred people in churches and town halls. although she was raised predominantly a roman catholic, she was familiar with the jewish, episcopalian, and lutheran backgrounds of her extended family. in 1986, she established a church called the society of novus spiritus (new spirit, which, though based essentially upon christian gnostic 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 mediums and mystics 97 kevin ryerson, channeler (archives of brad steiger) ol

air, while cook s was very dark. the spirit entity s fingers were much longer than the medium s, and king s face was also much larger. for a period of over six months, crookes studied the phenomena of florence cook at close hand. for as long as a week at a time, the young medium would be a guest at the crookes s residence, constantly in the presence of some member of his family. crookes became so familiar to the spirit that katie king would allow him to enter the seance cabinet whenever he wished or to touch her at any time. the scientist wrote that it was a common thing for the seven or eight workers in his laboratory to view the materialized king in full glare of the electric lights. after he had seen the spirit many times in the full light of his laboratory environment, crookes added to

u n e x p l a i n e d 108 mediums and mystics more permanent than her previous states of matrimony. eileen garrett did not learn that she was a trance medium until shortly after the armistice in november, when she accidentally fell asleep at a public meeting in london and the spirits of deceased relatives of the men and women seated around her began to speak through her. one gentleman present was familiar with the phenomenon of mediumship, and he explained to the young woman what had happened to her. he went on to say that he had communicated with an asian spirit named uvani that had manifested through her while she was entranced, and the entity had informed him that henceforth he would serve as eileen garrett s guide and spirit control. uvani had declared that together they would do serio

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ers that when someone refers to an apparition, he or she is generally speaking of a ghost that is known to the percipient, rather than some ethereal unknown presence. among the most common and universal of all psychic phenomena is that of the crisis apparition, that ghostly image which is seen, heard, or felt when the individual represented by the image is undergoing a crisis, especially death. a familiar example might be that of a man who is sitting reading in his home in dearborn, michigan, who glances up from his newspaper to see an image of his father, dressed in his customary three-piece business suit, waving to him in a gesture of farewell. the percipient is startled, for his father lives in austin, texas. however, within the next few minutes the telephone rings, and it is a call fro

edith olivier was driving from devizes to swindon in wiltshire, england. the evening was so dreary that olivier wished earnestly for a nice, warm inn in which to spend the night. leaving the main road, she found herself passing along a strange avenue lined by huge gray megaliths. she concluded that she must have been approaching avebury. although olivier had never been to avebury before, she was familiar with pictures of the area and knew that the place had originally been a circular megalithic temple that had been reached by long stone avenues. when she reached the end of an avenue, she got out of her automobile so that she might better view the irregularly falling megaliths. as she stood on the bank of a large earthwork, she could see a number of cottages, which had been built among the

to her and the servants. when the earl st. vincent arrived at the mansion, he had in his company a well-armed manservant. the earl was convinced that some disrespectful pranksters had conspired to annoy his sister and her household, and he was determined to deal out swift justice. captain luttrell, a neighbor of the rickettses, joined in this campaign to exorcise the spooks. captain luttrell was familiar with the old legends of the area and had accepted the possibility of a supernatural agency at work, but he had volunteered his services to determine the cause of the disturbances, regardless of their origin. the three armed men were kept on the go all night by the sound of doors opening and slamming. mary ricketts s brother became a believer in the world unseen. he soon concluded that the

uch a part of the legend and folklore of england that ballads and poems have been written in celebration of the incredible prowess of the pesky ghost. john mompesson, a justice of the peace, had brought before him an ex-drummer in cromwell s army, who had been demanding money of the bailiff by virtue of a suspicious pass. the bailiff had believed the pass to be counterfeit, and mompesson, who was familiar with the handwriting of the gentleman who had allegedly signed the note, immediately declared the paper to be a forgery. the drummer, whose name was drury, begged mompesson to check his story with colonel ayliff of gretenham. the colonel would vouch for his integrity, the drummer insisted. mompesson was swayed by the drummer s pleas that he not be put into jail, but he told the man that h

graphers insist are real, the great majority of such photographic evidence has only garnered charges of trickery or gullibility from the skeptics. however, even the skeptics like a spinetingling ghost story now and then. among the best are the following films: topper (1937) a comedy with decidedly nonthreatening ghosts, this film delighted theater audiences and removed tales of hauntings from the familiar creepy castles and the wild-eyed people with psychotic impulses that had become overly familiar in the horror films of the 1920s and 1930s. directed by norman z. mcleod, the script was adapted from the thorne smith novel about cosmo topper, a meek and mild banking executive, who was the only one who could see george and marian kirby, the ghostly couple who harassed him and tried to get hi

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r his inability to pay his debts, and upon his release he sought refuge at grenoble in the home of m. allard, receiver general of the provence. agrippa died there in 1535. before he died, agrippa was seen everywhere with his large black dog, monsieur. because of his reputation among the people as a black magician, it was widely believed among the townsfolk of grenoble that monsieur was agrippa fs familiar. after agrippa fs death, the large dog seemed to vanish mysteriously, thereby convincing people that the magus had been in league with satan all along. although a friend testified that he had often walked monsieur for the scholar and that the large black canine was simply a dog, the townspeople persisted in their belief that they had often witnessed the magus agrippa in the company of his

after agrippa fs death, the large dog seemed to vanish mysteriously, thereby convincing people that the magus had been in league with satan all along. although a friend testified that he had often walked monsieur for the scholar and that the large black canine was simply a dog, the townspeople persisted in their belief that they had often witnessed the magus agrippa in the company of his demonic familiar. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. caron, m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. heer, friedrich. the medieval world: europe 1100 to 1350. tran

t hand to provide assistance to the physicians or magicians. in rome, the seers and soothsayers asked their familiars or magistelli to provide supernatural assistance in their performance of magic and predictions. in many lands where the christian missionaries planted their faith, various saints provided an acceptable substitute for the ancient practice of asking favors or help from the witches f familiar. interestingly, many of the saints of christendom are identified by an animal symbol, for example, the dog with st. bernard; the lion with st. mark; the stag with st. eustace; and the crow with st. anthony. however, in those regions where the country folk and rural residents persisted in calling upon their familiars, the church decreed the spirit beings to be demons sent by satan to under

identified by an animal symbol, for example, the dog with st. bernard; the lion with st. mark; the stag with st. eustace; and the crow with st. anthony. however, in those regions where the country folk and rural residents persisted in calling upon their familiars, the church decreed the spirit beings to be demons sent by satan to undermine the work of the clergy. all those accused of possessing a familiar or relying on it for guidance or assistance were forced to recant such a devilish partnership or be in danger of the torture chamber and the stake. while the much-loved st. francis of assisi was often represented symbolically by a wolf, if any of the common folk identified the wolf as their personal totem or guide, such a declaration would be taken as proof that they were witches who had

ck wit, a high 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 104 magic and sorcery salem village witchcraft trials in the 1690s (the library of congress) intelligence, and a lively imagination. she soon became tituba fs most avid and apt pupil. together with her literate mother, ann had read far more than the other girls in the circle, and she was quite familiar with the imagery in the book of revelation with its dragons, horned beasts, devils, and damnation. it seems that while part of ann fs psyche was thrilled with the forbidden knowledge tituba shared with them, another aspect was conflicted with guilt that they were flirting with devilish enchantment. undoubtedly most of the other girls were also conflicted with conscience and the fear of di

THE GOD OF THE WITCHES

ous amusement" another french inquisitor, jeanbodin, also notes the feeling of the "witches" towards their religion, his record being couched in thecharacteristically christian manner of words "satan promises that they shall be very happy after this life,which prevents their repenting, and they die obstinate in their wickedness.[45]an important part of a witch's outfit in popular estimation was a familiar "these witches have ordinarily afamiliar or spirit in the shape of a man, woman, boy, dogge, cat, foale, fowle, hare, rat, toade, etc. andto these their spirits they give names, and they meet together to christen them.[46] an examination of theevidence shows that there were two kinds of familiar, one was for divining, the other for working magic.familiars belonged apparently only to membe

the shape of a man, woman, boy, dogge, cat, foale, fowle, hare, rat, toade, etc. andto these their spirits they give names, and they meet together to christen them.[46] an examination of theevidence shows that there were two kinds of familiar, one was for divining, the other for working magic.familiars belonged apparently only to members of a coven, not to the congregation in general.the divining familiar is co-terminous with the witch-religion. when a witch became a member of a covenshe was told by what animal she should divine and was instructed in the method of divination. a verycommon animal for the purpose was a dog, sometimes though not always there was a restriction as to colour.thus elizabeth style, in somerset[47] divined by a black dog, but alse gooderidge, in derbyshire,[48] use

mon animal for the purpose was a dog, sometimes though not always there was a restriction as to colour.thus elizabeth style, in somerset[47] divined by a black dog, but alse gooderidge, in derbyshire,[48] useda party-coloured dog belonging to a fellow-villager, to the great indignation of the dog's master. in sparselypopulated districts where animals were scarce the witch might have more than one familiar. john walsh, thedorset witch[49] divined by "a blackish-gray culver or a brindled dog; alexander hamilton in lothian" hada crow, a cat and a dog as his divining animals; and margaret nin-gilbert, of thurso, as late as 1719,divined by a black horse, a black cloud or a black hen.[51]her divining familiar was indicated to the witch by the devil when she became a member of the coven, andshe w

dare not make the journey or go against their will. and whenthey wish to go away on business or pleasure and to know if it will turn out well, they note if the familiars arejoyous, in which case they go on business or pleasure; but if they are spiritless and sad, they do not budgefrom the house" gentien le clerc, tried and condemned at the same time as nevillon, declared that "he hadtrust in his familiar than in god, that there was more profit in it than in god, and that he gained nothing bylooking to god, whereas his familiar always brought him something".the method of divination varied according to the animal used and according to the type of question asked.agnes sampson, executed 1590,[54] was accustomed to divine by a dog, when she was called in to see a sickperson. when she was summo

taught to the witches as to the augurs of rome. the grandmaster appointed to each memberthe creature by which she would obtain the auguries and also the proper words to use before the animal the god of the witcheschapter iii. the priesthood31appeared. the words always contained the name of the god. the whole method of augury seems to have beenlike the methods used in classical times.the domestic familiar must on no account be confused with the divining familiar, with which it has little incommon. the divining familiar was often a large creature, like a horse or a stag, or a large bird, like a crowor a wood-pigeon; if no animal or bird answered the call the auguries could be taken from a cloud. theessence of the divining familiar was that it was not an animal belonging to the witch, any cr

THE KEY TO THE MYSTERIES

of the professor of magic. in fact, the majority of the papers said that he had black hair "it is not he, then" thought eliphas "however, i still keep in my ear and in my memory the word which would now be explained for me by this great crime 'you will soon learn something. before a little, you will hear speak of me" the trial took place with all the frightful vicissitudes with which every one is familiar, and the accused was condemned to death. the next day, eliphas read in a legal newspaper the account of this unheard-of scene in the annals of justice, but a cloud passed over his eyes when he came to the description of the accused "he is blond" 174 "it must be he" said the professor of magic. some days afterwards, a person who had been able to sketch the convict during the trial, showed

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

th elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra unveils methods of creating vampyric familiars, night-born spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dreaming body taking the shape of whatever night form he or she wills. the illustrations of nox umbra are equally as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a

and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautif

th respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her own being. it is a system o

e it and fail, but chthonic power for those who may transcend it. the toad rite details a study of death and decay, and what is the essence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils and toadwitch sigils by elda

THE MAGICIAN S KABBALAH

898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says that they relied more on their imagination than their knowledge of kabbalah, which he sees as "infinitesimal. another stream stemming from rosenroth's work came through eliphas levi (1810-75, who became familiar with cabalistic martinism through hoene wronski (1778-1853, and had read both boehme and rosenroth amongst many others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of li

ns of the tree, and one at which it excels, is as a mental filing-system. not only can the tree be viewed as a system, but also a meta-system, that is, a system which includes other systems within it. in this way, ideas may be compared across apparently different models. an example of this is the association of astrological concepts and symbology with the myths of the ancient egyptians. thus, one familiar with the former, say, understanding the "nature" of venus, would be able to equate this knowledge to an understanding of the "nature" of hathor, through their mutual correspondence on the tree. there are dangers in taking this approach too simplistically, as there are dangers in all methods of translation and learning, but it provides an incomparable method of accessing whole ranges of ne

THE MIDDLE PILLAR

c (mediterranean) dialect which was used by many qabalistic authors, translators, and most golden dawn magicians. the sephardic pronunciation is used almost exclusively by western magicians today. with this in mind, we have changed the spelling of the introduction to the third edition xxiii words mentioned above in tlus edition of the middle pillar to reflect the modem usage that most readers are familiar with. part two contains our own work titled the balance between mind and magic. this comprises a number of chapters which we have added to supplement and enhance many of the ideas introduced by regardie in part one. chapter six contains a further exploration of the principles of jungian psychology and qabalah. in the foreword of the middle pillar, written in 1938, regardie expressed a des

ze the practice, the middle pillar consists of several phrases. there is the preliminary establishment of a rhythmical intake and exhalation of breath. the formulation of the five centers circulating the light and the formula of vibration 8 89 on the middle pillar, each one separately. and finally, the several formulae for the distribution of the power thus generated. as one becomes more and more familiar with this process with the passage of time, the practice being continued daily, little artistic flourishes as it were may be introduced to enhance its efficiency and assist the process of interior development. some caution, naturally, is needed. common sense is essential. the student does not wish to generate or open himself to more power than easily he can accommodate. this would prove

- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan color and visualization as regardie stated in chapter five, once students are familiar with the basic exercise of the middle pillar (and the three pillars, they can expand their practices by visualizing the sephiroth in their appropriate colors: kether is white, chokmah is gray, binah is black, daath is lavender,28 chesed is blue, geburah is red, tiphareth is yellow, netzach is green, hod is orange, yesod is violet, malkuth contains earth tones of citrine, russet, olive, an

THE MOTHMAN PROPHECIES

step. he was over six feet tall and dressed entirely in black. he wore a black suit, black tie, black hat, and black overcoat, with impractical black dress shoes covered with mud. his face, barely visible in the darkness, sported a neatly trimmed mustache and goatee. the flashes of lightning behind him added an eerie effect "may i use your phone" he asked in a deep baritone, his voice lacking the familiar west virginia accent. the girl gulped silently and backed away "my husband" she mumbled "talk to my husband" she closed the door quickly and backed away into the darkness. minutes passed. then she returned accompanied by a rugged young man hastily buckling his trousers in place. he, too, turned pale at the sight of the stranger "we ain't got a phone here" he grunted through the crack in t

strange events, and had many friends there. one of them, mrs. mary hyre, the star reporter of the athens, ohio, messenger, was with me that night. we had been out talking to ufo witnesses, and earlier that evening we ourselves had watched, a very strange light in the sky. since there was a heavy, low cloud layer it could not have been a star. it maneuvered over the hills, its brilliant glow very familiar to both of us for we both had seen many such lights in the ohio valley that year. mrs. hyre waited in the car while i trudged through the mud and ram. we had been trying to climb a slippery hill to a spot where we had seen many unusual things in the past. i found that the telephones in the houses closest to our location were not working, apparently knocked out by the storm. so i had to ke

seventy-five" mr. ury sped into point pleasant and went straight to the sheriff's office thoroughly panicked "i never saw anything like it" he confided to mrs. hyre later "i was so scared i just couldn't go to work that day. this thing had a wingspan every bit of ten feet. it could be a bird, but i certainly never saw one like it. i was afraid it was going to come down right on top of me" the old familiar symptom, unreasonable terror, took hold of him "i've never had that feeling before. a weird kind of fear" he said "that fear gripped you and held you. somehow, the best way to explain it would be to say that the whole thing just wasn't right. i know that may not make sense, but that's the only way i can put into words what i felt" that same week some very freakish birds appeared in ohio a

we've never had a call like that before" the phone would ring repeatedly until i left. this happened several different times in several different places. i used a system of "spot checks" visiting homes in flap areas and talking with